From Rome Blog: from St Peter’s Basilica this evening

By Br. Alexis Bugnolo

Many ask me, where do I blog from, where do I live.

I am a Franciscan Hermit, without a hermitage. I live wherever I find help to live. I am currently living at Rome, and since many have asked me to make a video, which I really know nothing about, I made this short video with a cellphone, this evening as I walked pass the Basilica of St Peter’s, now, very sadly, desecrated by pachamama worship.

 

Contra Spiritus idolatriae: A short guide to the discernment of spirits

by Br. Alexis Bugnolo

One of the most useful books that anyone can read to begin the spiritual life is the work by Saint Ignatius of Loyola on the Discernment of Spirits, which is called his book on Spiritual Exercises.

I say for beginners, because that is what the great Saint Theresa of Avila judged it to be, for beginners.

For beginners, because it deals with the first level of discernment: what is truly good and what is truly evil.

What is truly good is all that which leads you to take the side of Christ and live for Heaven, to arrive at Heaven and do all that is necessary to help others get there.

What is truly evil is all that which leads you to NOT take the side of Christ and NOT live for Heaven, to NOT arrive at Heaven and to do anything which impedes you or yourself to get there.

The second level of discernment is for those who have taken the side of Christ.  As St. Ignatius says in his Spiritual Exercises, such persons can only be deceived by devils who APPEAR TO BE GOOD and angels of light, but which are experts in deceit.

So, on the second level, St Ignatius gives indirect rules for discernment, as to whether the propositions of a spirit to your soul leave you in a state of encouragement, light, zeal, or rather in a state of discouragement, darkness and sadness.  He lays down this rule, that for those walking the way of virtue, a spirit from God adds to one’s encouragement, light, or zeal to serve Jesus Christ, and an evil spirit instead leaves one empty in proposing things too great, darker in understanding the will of God, or of less zeal in the things of Jesus Christ. Whereas, for those not on the path of virtue, a good spirit will cause one to lose zeal for serving creatures, see the lies in which one lives and turn aside from the pursuit of creatures, while an evil spirit will increase one’s obsession in the pursuit of creatures incite to the violation of more moral laws etc..

But, at the second level, this indirect rule of discernment of St Ignatius is often difficult, because it is indirect.

Or in other words, the rule of St Ignatius can confound souls, because it appears to fixate on interior states of the subject, how he feels and what he experiences, and thus in an age of sentimentalism and subjectivism is rarely practiced correctly, which is why the Society of Jesus in modern times has lost its path to God.

Rather, the direct rule of discernment at this second level is easier, namely, all which turns us away from loyalty to creatures and or towards loyalty to the service of God, is from a good spirit, and whatever does the opposite is from an evil spirit.

At this level it becomes extremely dangerous to use the imagination, because, just as the true God is the true reality of the spiritual world, so the soul which seeks him cannot find him in the world of imaginations. This is why St John of Cross counsels so strongly against reading novels for such souls. Today, we would say he counsels against watching movies, romances, television.

A soul dedicated to the service of God at this level has nothing to gain by such endeavors. And if tempted to know of them so as to counsel souls, he does better to read the critiques of zealous souls at a lower level than to watch them himself and put himself at risk of losing the grace of God.

At this second level, the key to right discernment is the criterion how to discern Spirits of Idolatry from Divine Spirits, that is evil angels from false ones. Because, as of yet, the evil angels will not manifest themselves, they will study the psychology of their victims and seek a weak point, where they will attempt to turn the soul away from God and towards seeking some satisfaction in creatures.

This is why at this level it becomes more important to fast (so as to break all attachments to food and drink inasmuch as this is inordinate and not necessary to do the will of God), to humble oneself at prayer and in daily life, especially in encounters with others (so as to break the chief vice which is pride), and to scrub one’s soul of attachments, many of which hold the soul back from serving God with a pure heart.

The lessen to be learned at this level is, God is My All, there is nothing I need which is not for His service, nothing which I desire other than to do His Will and remain faithful.

This self reflection is vital, because bad habits can lead to attachments and small deviations can allow the evil spirits to sway the soul back into sin. Here the study of the Divine Law, that is of the morality revealed by God, is vital, because through the smallest holes of ignorance about what is and what is not a sin, a soul can fall into great error, great evil and be transformed into a devil on earth, without recognizing it. So many clergy and religious have fallen from God on this score, and it is a rare soul who having strayed at this second level, returns to the Divine Service.

At the Third Level, a soul which has been faithful, whether for a short or a long time, will be tested to dedicate itself to the Divine Service through some greater work, whether it be by an inspiration to undertake a work of mercy or a work of justice.

These inspirations come most commonly from one’s guardian angel, so it is very important, in a state of grace, to make a promise to one’s Guardian Angel to heed his inspirations in all things, great and small, and to develop the knowledge of discerning when he is giving advice and following it IMMEDIATELY without any DOUBT or criticism. This takes a lot of practice and the soul often goes astray by following suggestions which are not from one’s guardian angel, but rather from the spirits of idolatry, that is of the world, the flesh or the demonic: and so the indirect rules of discernment of Saint Ignatius are a great help. We need to remember the lessons our Guardian Angel gives us and make a habit of doing readily the good works he inspires, because through them He will make known to us what God wants us to dedicate ourselves to and reveal to us our vocation, if we have one, whereby we are dedicated to God or his service.

Our Lady of the Annunciation is the example we need to follow in all our discernment. She showed Herself to be a master of discernment at the approach of the Archangel Gabriel, to know whether he was of God or not. She did not presume, she applied these rules. She also avoided the very common error of thinking that we need to wait in prayer to know what to do. Common knowledge is also a source of information about what good works to do, so as soon as She heard Elizabeth was in need, She packed up her things and headed out to help her. She was not a pietist, who believed prayer solved everything, and She was not a spiritualist, who believed that one only acts on the basis of inspirations had in prayer.

Let us pray for one another, that we be faithful to God, more faithful to God and live to be faithful to God in all we do. Amen. Ave Maria!

 

May 30, 2010, Our Lady of the Pine forewarned the world about Bergoglio, the imposter

Here at the From Rome Blog private unapproved revelations are not normally discussed. But when an as-of-yet unapproved private revelation exactly foretells 9 years beforehand what is happening today, every Catholic has to stop and wonder and pay attention, because God alone knows the future of contingent events… Here follows our English translation of the words of Our Lady of the Pine on May 30, 2010, to a humble soul in the environs of Avola, Sicily, in the Diocese of Noto: (Italian original)

Our Lady: “My Sons, today I desire to share with you this wonderful friendship and the joy, that one finds in helping others.

All this while I have been inviting you, as a preparation, to the parousia of My Son in His second coming. I am pointing out to you this bridge of protection which We are giving you, and you will be escorted to My triumph, by means of the purification I am providing.

You must understand that We are protecting your souls.

Do not fear what will happen, these are things which must happen, but occupy yourselves solely with your duty to My Son.

You, Giuseppe, have the great responsibility to reveal to the world Our messages, but do it with joy, as an instrument of God.

Except for the messages of March 25, 2010, of the night of April 9, 2010 and that of April 11, all the others have been published, but no one wanted to listen to Our words.

Everything which has happened and which will happen has been revealed and no one can say: “We were not told beforehand”.

You have been called to be a living witness of God.

Announce that sorrows, horrors will yet occur.  Entire nations will disappear from the Earth and all humanity will drink the bitter chalice.

My Sons, walk on this bridge which I have indicated to you, to share with Us the joy and the era of peace on earth for yourselves.

Evil will be driven out and the victory of My Son will liberate you, but you must pray to have guidance, because very soon you will see a schism in My Church.

My faithful remnant follows the present Pope, Benedict XVI, whom they want to eliminate.

Continue to follow him and to remain faithful to Him and to the teaching of My Church, founded upon the Apostles. Do not allow yourselves to be turned aside by the apostasy and by heresies.

I tell you, that the next pope will be an imposter and the forces of evil stand behind this schism.

My Sons, be prepared, in this way you can follow those priests who are faithful to the Pope and to the teaching of the Church. Preserve the holy Missals and the books of the old Holy Mass, because the apostates will change the words in a dramatic way.

My sons and daughters, have courage and trust.  You, My son, do not fear if you are persecuted for Our cause, I and My Son will be with you to protect you and to help you in this hard trial.

Blessing you all, I am Mary, the Immaculate Virgin, the Mother of Sorrows.

How the Code of Canon Law upholds Liturgical Tradition

Pope Saint Pius X offers the Holy Sacrifice of the Mass according to the Missale Romanum of Saint Pius V, which remains still the liturgical law of the Roman Church.

The fundamental principles of the Code affirm the liturgical traditions of the Church and require that the code be understood as such.

We can see this from Canon 2, which reads in Latin:

Can. 2 — Codex plerumque non definit ritus, qui in actionibus liturgicis celebrandis sunt servandi; quare leges liturgicae hucusque vigentes vim suam retinent, nisi earum aliqua Codicis canonibus sit contraria.

Which in English translation says:

Canon 2 :  The Code does not for the most part define the rites, which are to be observed in celebrating liturgical actions: on which account the liturgical laws in force up to now retain their vigor, unless any of them be contrary to any of the canons of the Code.

Here the determinative term in the Code is “liturgical laws” (leges liturgicae). In the Roman Rite, as has been observed by many: the new form of the mass, the Novus Ordo, had been celebrated for 13 years at the time the new Code of Canon Law was promulgated in 1983. As such it had not yet obtained any force of law by mere custom, which requires 30 years (canon 26). It also had not the support of a papal law, since Pope Paul VI in 1969, when publishing the decree, Missale Romanum, neglected to give the new form of the mass the force of law, leaving only minor aspects of the Missale to be determined by his decree and significantly — by the Hand of God — leaving unsaid in a legal act his will that it be imposed or become law (cf. canon 37).

Hence, canon 2, must be read as requiring the decree, Missale Romanum of St Pius V, to remain in force, since it was the principle liturgical law still enforce at the time the new Code was promulgated. We see this affirmed in part by the motu proprio, Summorum Pontificum, of his Holiness Pope Benedict XVI, which says the ancient liturgy was never abrogated. Those who argue, that that same decree gave force of law to the new liturgy, have little to argue upon, since in it Pope Benedict limited himself to affirming the facts of law, not in promulgating new ones. That he recites a history of liturgical innovations since the reign of Pope John XXIII determines nothing, because a narrative is not a law or legal decree.

In this, we see that Pope Benedict XVI was simply manifesting the intent of John Paul II in promulgating the Code. The authentic meaning is for tradition, and all other canons need to be read in that light, in virtue of canon 17, which as has been often said here at the From Rome blog, requires that all canons need to be read in the light of canonical tradition and the mind of the legislator and their proper senses.  Since the liturgical innovations of Paul VI were not yet law or customary law in 1983, they cannot be appealed to in the reading of any canon in the present code, and those who do so are violating canons 2 and 17.

Finally, the most important thing to remember, when there arises any controversy over the liturgy at the canonical level, is that the context of the New Code approves the Ancient Liturgy. Never cede to the revolutionaries or those duped by the practice of putting praxis above law and custom, that the New Code upholds the innovations.

For example, let’s apply canon 2 and 17 to the reading of canon 938, which reads:

Can. 938 — § 1. Sanctissima Eucharistia habitualiter in uno tantum ecclesiae vel oratorii tabernaculo asservetur.

§ 2. Tabernaculum, in quo sanctissima Eucharistia asservatur, situm sit in aliqua ecclesiae vel oratorii parte insigni, conspicua, decore ornata, ad orationem apta.

§ 3. Tabernaculum, in quo habitualiter sanctissima Eucharistia asservatur, sit inamovibile, materia solida non transparenti confectum, et ita clausum ut quam maxime periculum profanationis vitetur.

§ 4. Gravi de causa, licet sanctissimam Eucharistiam, nocturno praesertim tempore, alio in loco tutiore et decoro asservare.

§ 5. Qui ecclesiae vel oratorii curam habet, prospiciat ut clavis tabernaculi, in quo sanctissima Eucharistia asservatur, diligentissime custodiatur.

And in English says:

Canon 938: §1 Let the Most Holy Eucharist be habitually reserved in only one tabernacle of the church and/or oratory.

§2. Let the tabernacle, in which the Most Holy Eucharist is reserved, be situated in some conspicuous, fittingly ornate part of the church and/or special oratory, (which is) apt for praying.

§3 Let the tabernacle, in which the Most Holy Eucharist is habitually reserved, be immovable, constructed of non transparent solid material, and so closed that the danger or profanation be most of all prohibited.

§4 For grave cause, it is licit to reserve the Most Holy Eucharist, especially at night time, in some safer and decorous place.

§5 Let he who has the care of the church and/or oratory, take care that the key to the tabernacle, in which the Most Holy Eucharist be reserved, be most diligently guarded.

Now let us examine this Canon carefully to understand what it means and does not mean.

First of all it speaks of two kinds of tabernacles, those in which the Sacrament is kept (nn. 1-5) and those in which it is kept habitually (nn.  1,3, 4). Thus it does not require that there only be one tabernacle as many have been told it means.  It only requires that for the most part, the tabernacle in which the Sacrament is habitually kept, be one. What does this mean? It means, that there should be numerically only one tabernacle in which the Sacrament is kept 24/7. However, there can be other tabernacles where the Sacrament is kept for a time, which is apt for praying (ad orationem). Here the Code uses the classical Latin term for liturgical prayer, orare, and thus signifies the Mass and any other liturgical service. But for security, another tabernacle at night time, in a more secure place can be had. So from this canon we can see at least 3 kinds of tabernacles are approved. The one for liturgical prayer, the one for habitual reservation, and the one for night time security.

Now, if we read this canon in the light of canon 2 and canon 17, which require us to understand it in continuity with liturgical and canonical tradition, we can see that it in no way at all abolishes the usage which was common for centuries of having a tabernacle on every altar (ad orationem), a tabernacle for principle reservation of the Sacrament and a tabernacle in a secure place, such as the Sacristy, for security.

In fact, when one recalls that Pope Pius XII magisterially taught that to separate the tabernacle from the altar would be an error,* we can see from canon 17, that canon 938 must be understood to include the obligation that at least the tabernacle for prayer (ad orationem) be situated upon an altar. That means, that in § 2 of Canon 938 it is requiring that it be upon an altar. And that canon 2 and canon 938 §2 is allowing it also to be upon the High Altar and every altar where public prayer is offered (ad orationem), since there is no greater praying that at the Altar where the Mass be offered.

Thus this canon in no way causes or requires that other tabernacles not be used or be removed. And if anyone order that a contrary practice be executed, then the subject receiving such an order has the right to refuse its execution. If the order be given verbally and not in writing, then the subject can refuse to comply on the grounds of canon 40, which makes all compliance invalid prior to receiving the administrative act in written form. He may, but is not required, then ask that a rescript first be granted (canon 60) codifying in written form and a legal act the order. If the order be given in writing or by rescript, then if the written act does not contain reference to a grant of authority (to the one commanding) to derogate from canon 2, 17 or 938, then the one receiving the written command can refuse it on the grounds of canon 41 and 38, namely, that such an act is nullified in virtue of canon 38, because it runs contrary to the law of canon 938, and that thus in virtue of canon 41 the one receiving such a command can omit its execution.

______

* Pius XII, Allocutio, Assisi, Sept 22, 1956: “To separate tabernacle from altar is to separate two things which by their origin and nature should remain united.” (complete text here in PDF)

 

While we are on the topic of idolatry …

While we are on the topic of idolatry, a word needs to be said about the First Commandment and how it has not been observed as it ought for quite some time.

If you move the tabernacle to the side of the sanctuary or to some other place…

If you put the celebrant’s chair on the axis or at the apex of the nave…

If you refuse to kneel and open your mouth to receive Communion…

If you insist your opinions are more important than the Doctors and Fathers of the Church..

If you insist that you must remain in communion with a heretic, apostate or idolater…

Then, you sin gravely against the First Commandment, because:

God is the First, Infinite and Omnipotent.

God is the only source of Truth and Right.

God is the only source of the Catholic Religion and the Catholic Church.

God sees all, knows all, but forgives nothing which is not confessed with contrite penitence.

You cannot fool God. You cannot deceive God. You cannot pretend with God.

Popes, Cardinals, Bishops, Priests, Religious, and self appointed lay apostles need to take note:

For a single lie one merits to go to eternal damnation, because God is Truth and does not suffer liars.

Don’t insist your pet theories are the truth. The truth is out there, because truth is the acknowledgement of what is, not of what you want it to be.

If your favorite talking head cannot figure out what heresy is,

If your favorite talking head does not know or does not care what canon law says,

If your favorite Cardinal or Bishop or Priest cannot figure out what canon 332 §2 means,

You risk going to eternal damnation with them…..

A word to the wise.

It’s a mortal sin to respect liars … because all liars are idolaters.

Follow Jesus, follow Canon Law since He upholds it from Heaven. Break with anyone who breaks with them, for such men are false apostles and godless atheists.

_____________

* The Secret of Fatima depicted in art, source of image unknown.