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Perpetual Supplica

THESE PRAYERS ARE SAID EACH MIDNIGHT
IN FRONT OF THE BASILICA OF SANTA MARIA MAGGIORE AT ROME

This devotion is inspired by the request made by Our Lady Herself in
Bl. Anne Catherine Emmerich’s Vision of

August 25, 1822: “I know not now how I went to Rome last night, but I found myself near the church of Santa Maria Maggiore. Around it I saw crowds of poor, pious souls, in great distress and anxiety on account of the Pope’s disappearance and the agitation and alarming reports throughout the city. Led by one common impulse, they had come to invoke the Mother of God. They did not expect to find the church open, they intended only to pray outside. But I was inside, I opened the door and they entered, astounded at the door’s opening of itself. I was standing aloof where they could not see me. There was no service, only the chancel-lamps were burning, and the people knelt in quiet prayer. Then the Mother of God appeared. She said that great tribulations were at hand; that the people must pray earnestly with extended arms, if only for the length of three Our Fathers, for it was thus that her Son had prayed for them upon the Cross; that they should rise at midnight to pray thus; that they should continue to come to Her church which they would always find open; and that they should, above all, pray for the extirpation of the Church of Darkness. … I know not whether the people saw the apparition or not, but they must have been impressed by something supernatural for, when the Blessed Virgin said they should pray to God with arms extended, all lifted up their arms … It seemed to be an association of prayer.” From this time Sister Emmerich assisted nightly at the pious exercises at Santa Maria Maggiore. (The Life and Revelations of Ann Catherine Emmerich, Book 2)

(Prayers will be said in Italian, Black, and English: Blue)

The Prophetic Prayer of Pope Benedict XVI

TO OUR LADY OF SANTA MARIA MAGGIORE

KNOWN AT ROME AS: SALUS POPULI ROMANI*

(May 7, 2005)

salus

In Nomine Patris et Filii et Spiritus Sancti. Amen.

Tutta Santa, degna di ogni onore,
Tu la migliore offerta
che l’umanità possa presentare a Dio.
All Holy, Worthy of every honor,
Thou, the best offering
Which humanity can present to God.

Vergine Madre, Madre sempre vergine,
supplichi materna al Figlio Tuo.
Virgin Mother, Ever-Virgin Mother,
Offer a maternal supplication to Thy Son.

Conduci sino al porto la barca della Chiesa,
scansando gli scogli e vincendo i marosi.
Bring the Barque of the Church to port,
avoiding reefs and conquering stormy seas.

Custodisci questa città;
Conforta chi vi giunge,
senza tetto né difesa,
ed estendi a tutti il Tuo sostegno.
Guard this City;
Comfort who comes here,
without shelter nor defense,
and extend Your protection to all.

Con fede professiamo a Te, Genetrice di Dio;
Con amore Ti onoriamo,
Con speranza Ti preghiamo,
Ti proclamiamo beata.
With faith we profess Thee, Mother of God;
With love we honor Thee;
With hope we pray Thee
We proclaim Thee blessed.

Tu, mia Signora, mio conforto da Dio,
aiuto alla mia inesperienza,
accogli la preghiera che rivolgo a Te.
Thou, My Lady, My consolation from God,
help for my inexperience,
receive the supplication which I make to Thee.

Tu per tutti fonte di gioia,
rendimi degno di esultare insieme a Te.
Thou, who for all are a fountain of joy,
make me worthy to exult together with Thee.

Guarda l’assemblea dei credenti,
Madre del Salvatore;
allontana da loro sventure e afflizioni;
liberali dal male e dal maligno;
proteggili con l’abbondanza della Tua benevolenza.
Watch over the assembly of believers,
Mother of the Savior;
remove from them misfortunes and afflictions;
free them from evil and from the Evil One;
protect them with the abundance of Thy benevolence.

Al ritorno glorioso del Tuo Figlio, nostro Dio,
difendi con la Tua materna intercessione
la nostra fragilità umana
ed accompagnaci sino alla vita eterna
con la Tua mano gentile,
Tu che sei potente, perche Madre.
At the glorious return of Thy Son, our God,
defend with Thy maternal intercession
our human fragility
and accompany us unto eternal life
with Thy gentle hand,
Thou who art powerful, as a Mother.

Amen.

77 Our Fathers, that is 7 Rosary Decades of Our Fathers.

3 in Latin

71 Our Fathers: One decade in Italian, one in English, alternating

3 in Latin

3 Gloria Patri

Sacro Cuore di Gesù, abbi pietà di noi!
Sacred Heart of Jesus, have mercy on us!

Cuore Immacolato di Maria, prega per noi!
Immaculate Heart of Mary, pray for us!

San Giuseppe, Patrono della Chiesa, prega per noi!
Saint Joseph, Patron of the Church, pray for us!

PREGHIERA A SAN MICHELE ARCANGELO

San Michele Arcangelo, difendici nella battaglia, contro la perfidia e le insidie del diavolo sii Tu il nostro sostegno. Che Dio eserciti il suo domino su di lui, noi supplichevoli Lo preghiamo! E tu, Principe delle milizie celesti, ricaccia nell’inferno satana e gli altri spiriti maligni, che si aggirano in questa Città a perdizione delle anime.

PRAYER TO SAINT MICHAEL, THE ARCHANGEL

Saint Michael, the Archangel, defend us in battle, be our protection against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, o prince of the Heavenly Host, by the Divine Power, cast into Hell Satan and all the evils spirits who prowl about this City seeking the ruin of souls. Amen.

San Gabriele Arcangelo, prega per noi!
Saint Gabriel the Archangel, pray for us!

San Raffaele Arcangelo, prega per noi!
Saint Raphael the Archangel, pray for us!

San Pio V, prega per noi!
Saint Pius V, pray for us!

San Francesco di Assisi, prega per noi!
Saint Francis of Assisi, pray for us!

San Antonio di Padova, prega per noi!
Saint Anthony of Padua, pray for us!

Santa Rosalia di Palermo, prega per noi!
Saint Rosalia of Palermo, pray for us!

Beata Anna Caterina Emmerich, prega per noi e prega con noi!
Bl. Ann Catherine Emmerich, pray for us and pray with us!

In Nomine Patris et Filii e Spiritus Sancti. Amen.

HYMN TO OUR LADY
SALUS POPULI ROMANI

Al tuo tempio secolare
di ori e marmi rilucente
siamo accorsi ad implorare
il materno tuo favor.

At Thy Ancient Temple
of shinning gold and marble
we have come to implore
Thy Materna favor.

R. O Maria Madre Santa
tu del popolo romano
sei salvezza luce e guida,
nostra speme e nostro amor,
sei salvezza luce e guida
nostra speme e nostro amore.

Refrain: O Maria, Holy Mother
Thou art of the Roman People
the salvation, light and guide,
our hope and our love,
Thou art the salvation, light and guide
our hope and our love.

Col Prodigio della Neve,
segnò il luogo in piena estate,
dell’augusta tua dimora,
il supremo tuo favor.

With the prodigy of the Snow,
Thou signed this place in high summer,
of August as Thy dwelling,
as Thy supreme favor.

R. O Maria Madre Santa
tu del popolo romano
sei salvezza luce e guida,
nostra speme e nostro amor,
sei salvezza luce e guida
nostra speme e nostro amore.

Refrain: O Maria, Holy Mother
Thou art of the Roman People
the salvation, light and guide,
our hope and our love,
Thou art the salvation, light and guide
our hope and our love.

_________

This Devotion is sponsored by the Committee “Salvaci o Maria!”

This is the Devotion which was advertised in the pages of the daily newspaper, La Verità, in the month of March, here in Italy.

IMG_20200312_075114

_________

* Salus populi Romani, is Latin, for The Salvation of the Roman People. It is the ancient title of the Icon of Our Lady see at the top of this article.

Steven O’Reilly’s Theory of Meta-Signification

by Br. Alexis Bugnolo

The recent discussions that Dr. Edward Mazza had with Dr. Taylor Marshall and Ann Barnhardt and Mark Docherty have pricked the “Bergoglio is certainly the Pope” Apologist, Steven O’Reilly, to expound a novel theory of verbal signification.

He propounds this in part II of his rebuttal of Dr. Mazza’s conjecture that Benedict intended to separate the Papal Primacy and the Roman See.

First, let me say that I commend Mr. O’Reilly for actually having the integrity to tell his readers to read the arguments of his opponents on their own websites. And I reciprocate and urge all to read his Reponse to Dr. Mazza.

But as regards, this post of my own, I want to address Mr. O’Reilly’s theory of meta-signification, which he trots out as the last defense against looking at the evidence, of the glaring lack of any reference to a renunication of munus in the Declaratio of Pope Benedict XVI.

Here are the actual words of Mr. O’Reilly:

I will not bother going into the question of whether “ministero” in Latin can be a synonym of “munus” — it is (see Ryan Grant); or whether it is a proper synonym under canon law for “munus.” There is no need to get into the minutiae of that debate to determine the validity of Benedict’s resignation.  There is no need to get into the distinction between ministero and munus, real or imagined.

The problem for the BiP-ers of whatever stripe is that canon 332.2 does not require the word “munus” to appear in a valid papal resignation. The canon only requires that for a valid resignation of the office/munus, it is “required for validity that the resignation is made freely and properly manifested.”  To be clear, the canon specifically and clearly states there are only two requirements for a valid resignation:

  1. That it be made freely
  2. That it be properly manifested.

Those are the only requirements despite the attempts of BiP-ers to erroneously attempt to add a third, i.e., that the word “munus” be used in the renunciation.  There is no such requirement for the word “munus” [NB: Indeed, for example, when a man is elected by a conclave, the word “munus” is not used when he is offered the papacy, nor is it used by him when accepting it]. Therefore, assuming the resignation is freely made, the only remaining requirement is that it is properly manifested.

Thus, in terms of actual language used in a resignation, common sense dictates only that it be sufficiently clear to understand that the pope is in fact resigning. It is a rather low bar which is met by Benedict’s Declaratio, in that he communicates the why and the what of the resignation.  He tells us he is resigning due to weakness, i.e., not because he is resigning against his will.  Benedict communicates to us that he is renouncing the “ministry of the Bishop of Rome.”

That Benedict is giving up the “ministry of the Bishop of Rome” appears sufficiently clear to intend the papacy, not some part of it. Remember, the use of the word “munus” is not a requirement of canon 332.2. But even if we concede arguendo that “ministry of the Bishop of Rome” by itself in isolation is not immediately clear, the context of the whole statement makes it sufficiently if not abundantly clear what Benedict is doing. Consider, Benedict tells us he is resigning the “ministry of the Bishop of Rome…so that” (1) “the See of Peter be vacant” and (2) that a conclave is now suitable to elect a “new Supreme Pontiff.”  I addressed points 1 and 2 in the first part of this response (here).

To recapitulate briefly, in telling us the “See of Peter” is vacant, Benedict is clearly manifesting that by his renunciation the Chair of Peter is vacant.  A vacant See of Peter means “no pope.” Next, Benedict tells us a new conclave is required to elect a new Supreme Pontiff, obviously necessitated by his resignation as Supreme Pontiff.  Certainly, all this together “properly manifests,” and can only mean, Benedict’s resignation.  That much is sufficiently clear.

First, let me state that it is a very weak way to open an argument, by saying that you need not examine the meaning of the words munus and ministerium, AND THEN PROCEED to analyze the meaning of every phrase which follows that in that same text!

That is equivalent to opening your argument as Defense Counsel in a Murder trial thus: If we just close our eyes to the fact that John’s knife with his fingerprints is sticking out of the corpse right over the center of the chest where the heart is, it will be easy to see that John cannot be considered a possible perpetrator of the murder!

Second, he trots out the argument, which I refuted already in my 7 part documentary, that a Pope need not use the word “munus” in a papal resignation.  The counter argument to this, is devastating:  While it is true that a pope need not use the word munus, because he can resign in any language or with other words, nevertheless if one were to assert that he does NOT HAVE TO SIGNIFY that which the word “munus” means, then he would be asserting that Canon 332 means nothing at all. A pope might as well renounce bananas, only the verb “renounce” or a synonym is required. The patent absurdity of the position is undeniable. This is a way of continuing your argument in a murder trial, as Defense Counsel by saying: Even though the Penal Code punishes deliberate homicide as murder, it does not require that we presuppose that sticking a knife into the heart of a man in such wise as to cause his death, is a form of homicide or indicates any sort of deliberation in the manner penalized in the Code!

Third, he plays the shell game of all Bergoglian canonists here at Rome, when he says that there are only 2 requirements for a valid resignation, and neither is that the word munus be used.  He fails to say of what kind of resignation he is speaking. In fact, the Canon speaks not of resignation but of renunciation. So by using the word “resignation” when listing the requirements for validity, he is consciously avoiding the word “renunciation”, because if he used that verb, someone might ask, “A renunciation of what?”, and his shell game would be exposed. Because for the validity of a renunciation of munus 2 things are required. Thus he is simply being dishonest with his readers. As I said in my 7 part documentary, you cannot fixate on the conditions for the validity of a renunciation of munus and thereby claim that the renunciation of anything is a renunication of munus. Human language, logic and causality do not work that way, except in the sandbox of a toddler who has never been spanked.

Fourth, then he argues that it is sufficient that it be clear what the pope is doing. That is the whole controversy. He is not resigning, he has not even used the word! He is renouncing, but not what the Code of Canon Law says is a papal renunciation. But Mr. O’Reilly having set forth his doctrine for closing your eyes to munus and ministerium, and reading the Canon as saying resigning and not renouncing, arrives at saying that thus obviously what Benedict XVI did was resign!  This is as if a Defense Counsel in a Murder trial would conclude by saying: Since the Penal Code does not say that sticking a knife in the heart of another person causing his death is a form of deliberate homicide, it is irrelevant that the knife belongs to my client, that the victims blood was found on my clients hands, and that there are numerous witnesses that saw him plunge it into the victims heart, while saying, I am going to kill you! Therefore, I urge you to find my client innocent!

Fifth, it is then on this basis that Mr. O’Reilly trots out the theory that we must understand the nature of what Pope Benedict declared he was doing on the basis of a strict and careful reading of what follows, regardless of whether it is canonically or theologically possible on account of what he did renounce. In his theory, it appears that if the Pope had renounced bananas, papal slippers, wearing a white cassock, or anything else but what the Petrine Munus is or signifies, then the renunciation would be valid if after such a renunciation the Pope say, so that the See of Rome be vacant and a conclave to elect a new supreme pontiff be convened by those who are competent.

This is what I call a theory of meta-signification. It is a theory which determines the meaning of a main clause of a sentence by all the clauses which are subordinated to it. It is really a beautiful theory for a dishonest lawyer, because you can use it to deny the meaning of every sentence on that basis, if you just work at it.  However, such a theory of signification is expressly denied by ALL BOOKS OF GRAMMAR IN LATIN. And since the Pope spoke in Latin and since the Code of Canon Law is written in Latin, his theory is simply a gratuitous assertion to arrive at a predetermined irrational conclusion.

In conclusion, it has been 18 months that Steve O’Reilly has attacked the evidence and law which show conclusively that Benedict XVI is still the pope. He has always trotted out false arguments. At this point I think everyone has the right to either ignore him as intellectually dishonest or ask him his personal reasons for embracing with such lack of personal integrity Bergoglio as his pope.

____________

CREDITS: The Featured Image above is a screen shot of the image of Mr. O’Reilly from the About page of his website, linked above, and is used here according to the fair use standard for editorial commentary. It also shows that Mr. O’Reilly is an educated, civilized, sane and intelligent man with a cheerful character.

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That it is heresy to say that the Papal Primacy can be separated from the Bishopric of Rome

by Br. Alexis Bugnolo

Heresy is a denial of revealed truth.

So, the title of this article, since it runs contrary to opinions cited by Dr. Mazza in his recent discussions with Dr. Taylor Marshall and Anne Barnhardt/Mark Docherty, I will lay it out in simple form, without a discussion, to allow you to look directly at the argument in strict logical form.

  1. Heresy is a denial of revealed truth.
  2. Revealed truth contains Scripture and Tradition. (Cf. Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2, cited here below)
  3. Tradition contains Divine and Apostolic Tradition. (cf. Vatican I, profession of Faith, n. 2, cited here below)
  4. Apostolic Tradition contains both the teaching and the judgements of the Apostles, written and unwritten (Cf. Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2, cited here below. Cf. also Mt. 19:28, where the judgements of the Apostles are declared by God Himself to be authoritative over the whole Church. This declaration is a divine ordinance.)
  5. The Roman Pontiff is servant of the Deposit of the Faith, not its lord. (Cf. Vatican I, Session 4, chapter 4, n. 6, here below)
    1. Therefore, the Roman Pontiff cannot legitimately act or teach contrary to the Deposit of the Faith.
    2. Therefore, the Roman Pontiff cannot legitimately act or teach contrary to Divine or Apostolic Tradition.
    3. Therefore, the Roman Pontiff cannot legitimately act or teach contrary to Apostolic Tradition.
  6. Therefore, the Roman Pontiff cannot legitimately act or teach contrary to the judgements of the Apostles.
  7. It was a judgement of Saint Peter to die at Rome and entrust his office to the Church of Rome. (Cf. here below, Vatican I, Session 4, in chapter 3, n. 2, where the unity of the Primacy and the Church of Rome is called by divine ordinance, which is a technical term for the Divine Approval of the judgements of the Apostles, who were chosen by the Lord and appointed to their offices and empowered to found the Church)
  8. Therefore, the Successors of Saint Peter cannot legitimately separate the Papal Primacy from the Roman See.
  9. Therefore, those who say that the Successor of Saint Peter can legitimately separate the Papal Primacy from the Roman See speak heresy.

Quod Erat Demonstrandum.

See my responses to questions posed, in the comment section here below.

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DOCTRINAL APPENDIX

I cite Vatican I, from this source:

Vatican I, Profession of Faith, sworn by all the Council Fathers:

Apostolic and ecclesiastical traditions and all other observances and constitutions of that same church I most firmly accept and embrace.

This true catholic faith, outside of which none can be saved, which I now freely profess and truly hold, is what I shall steadfastly maintain and confess, by the help of God, in all its completeness and purity until my dying breath, and I shall do my best to ensure [2] that all others do the same. This is what I, the same Pius, promise, vow and swear. So help me God and these holy gospels of God.

Vatican I, Session 3, held on April 24, 1870, Dei Filius, in chapter 2:

n. 5 Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in written books and unwritten traditions, which were received by the Apostles from the lips of Christ himself, or came to the Apostles by the dictation of the holy Spirit, and were passed on as it were from hand to hand until they reached us [16].

Vatican I, Session 4, held on July 18, 1870, in Chapter 2 teaches infallibly:

n. 5 Therefore, if anyone says that it is not by the institution of Christ the Lord Himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this primacy: let him be anathema.

Session 4, chapter 3,

n. 2 Wherefore we teach and declare that, by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that this jurisdictional power of the Roman pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world.

n. 3 In this way, by unity with the Roman pontiff in communion and in profession of the same faith, the Church of Christ becomes one flock under one supreme shepherd [50] .

n. 4 This is the teaching of the catholic truth, and no one can depart from it without endangering his faith and salvation.

Session 4, chapter 4,

n. 6 For the holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.

Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this see of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Saviour to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren [60]

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