Category Archives: Faith

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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Archbishop Viganò omits faith in Jesus Christ and the Church in letter to Rabbi

by Br. Alexis Bugnolo

In response to the Open Letter on the Covid-Crisis which Archbishop Viganò published with the names of 13 bishops and several Cardinals, and which was subsequently signed by some 40,000 faithful, a Jewish Rabbi in Germany, by the name of Ahrens, objected in an editorial for a German Catholic publication, discounting the statement as an appeal to conspiracy theories.

In response, the Archbishop wrote a public letter to the Rabbi. In it he defends the truth of the problem with the Covid-19 response. And that is good. But in the process he betrays the Gospel and his Apostolic Mission, by writing:

Liquidare queste preoccupazioni – peraltro espresse anche da autorevoli personalità – come «teorie del complotto» non mi sembra un atteggiamento costruttivo: soprattutto se non si entra nel merito, confutando ciò che si ritiene non vero. Le chiedo quindi: in che cosa, in particolare, Lei non concorda con il testo dell’Appello? Cosa, dell’Appello, rappresenta per Lei uno «shock»?

Mi creda: non avrei mai pensato che l’Appello potesse offenderLa; d’altra parte, per quale motivo un Rabbino dovrebbe sentirsi chiamato in causa, quando si parla di Nuovo Ordine Mondiale? Il Messia che Israele attende è Rex pacificus, Princeps pacis, Pater futuri saeculi: non un tiranno senza morale che domina il mondo sottomettendo gli uomini come schiavi. Questo è piuttosto l’Anticristo.

Which in English is:

To dismiss these concerns — expressed, moreover, also by authorative personalities — as “conspiracy theories” does not seem to be a constructive attitude: above all if one does not address the merit of the issue, by confusing it with what one regards as true.  I ask you therefore: in what, in particular, do you disagree with the text of the Appeal? What in the Appeal represents for you a “shock”?

Believe me: I would never have thought that the Appeal could be offensive to you; on the other hand, for what reason might a Rabbi feel called into the debate, when one is speaking of the New World Order?  The Messiah which Israel is awaiting is the Rex pacificus, the Princeps pacis, the Pater futuri saeculi: not a tyrant without morals who dominates the world by making men submit like slaves. This is rather the Antichrist.

There the Archbishop leaves it. In the rest of the Letter he says nothing more of Jesus Christ or the Church. He has conceded that unbelieving Jews are Israel and that their Messiah is yet to come.

Together such affirmations represent a least a decision to be silent about Jesus, and worse a tacit consent in a theory of Two Messiahs, one for Jews and one for Christians, which a godless heresy.

Because while it is true that the Jews of old are Israel — named on account of their descent from Jacob whose  name God changed after he wrestled with an Angel — Saint Paul speaks of their conversion only in regard to faith in Jesus Christ. Such a nation is Israel.

But Christ came, so that nation no longer is awaiting Him. They have either accepted Him or rejected him. There is no other Messiah to come.

But for the people of Israel which awaits another, Christ Himself said those were the sons of the Devil, not of Abraham. Nor can anyone, without playing games with words, theology and doctrine, claim that the Jews today are still waiting the Messiah. If they do not believe in Jesus and reject Him, then they are not awaiting him in any sense or stretch of the imagination!

Nay, rather, the real and true Israel is the Catholic Church and the Jews throughout the ages who have converted to the Faith. And Moses confirms this in Deuteronomy, where he says that those who reject the prophet to come after him, the Messiah, shall be cut off from the People of God by God Himself.

What the Archbishop has done might seem to him fine diplomacy, but Our Lord did not commission the Apostles as diplomats — as anyone who reads the Gospels and the Acts of the Apostles can see.

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INTRO: A Catholic Political Catechism — Multilingual

di Frà Alexis Bugnolo

The English, Spanish, French, Portuguese, German, Polish, Chinese, Russian and Japanese versions follow the Italian, here below. These are Deepl.com translations.

VERSIONE ITALIANA

Non possiamo essere salvati se non facciamo la volontà di Dio. La volontà di Dio si distingue dalla volontà di Dio, in questo, che la volontà di Dio è in Dio, ma la volontà di Dio è la sua volontà per noi in questo mondo. La Volontà di Dio è Dio, la Natura Divina, il Potere Divino della Libertà Razionale. Ma la volontà di Dio per noi è la Sua decisione per noi, ciò che Egli vuole che facciamo e che vuole che realizziamo e realizziamo.

La volontà di Dio per tutte le creature razionali riguardo a ciò che Egli vuole che siamo e che realizziamo in ultima analisi è che veniamo a conoscere e ad amare se stessi e viviamo nella beatitudine eterna con Lui come suoi amici per tutta l’eternità.

Ma la volontà di Dio per tutte le creature razionali riguardo a come raggiungere questo obiettivo, riguarda tutto ciò che porta a questo obiettivo e aiuta a raggiungerlo.

Così, è la volontà di Dio che i figli nascano, affinché possano conoscerlo e amarlo. E per questo motivo, è la volontà di Dio per la maggior parte degli uomini e delle donne che si sposano e hanno figli.

Quindi, è anche la volontà di Dio che tutti i bambini ricevano una buona educazione nella vera Fede e in tutte le altre cose necessarie per realizzare la volontà di Dio per loro, come trovare lavoro, sposarsi e vivere secondo le verità che Dio ha rivelato, che sono la migliore guida per arrivare in Cielo.

Tutto questo avviene in questo mondo, e quindi la volontà di Dio per tutti noi tocca ciò che facciamo nella società umana e nei nostri rapporti con gli altri.

E poiché la volontà di Dio per noi presuppone l’esistenza di altri esseri umani e che in una certa misura in una parte della nostra vita viviamo in mezzo a loro – lo dico da eremita, perché non tutti sono chiamati a vivere in ogni momento in mezzo agli uomini – la volontà di Dio per ognuno di noi riguarda anche i nostri doveri verso l’intera società, la nostra nazione e il nostro governo.

Questo è il quadro generale. Per questo la volontà di Dio per noi comprende che noi facciamo il nostro dovere per quanto riguarda la nostra partecipazione alla vita politica. È sia la Sua volontà che lo Stato non sia idolatrato come un dio, sia quella di non frapporre ostacoli alla salvezza delle anime. È anche Sua volontà che lo Stato promuova la virtù e si opponga al vizio, perché ciò favorisce la salvezza di tutti.

Per questo è un grave errore ed eresia contro la volontà rivelata di Dio per gli uomini, che i cristiani si astengano dalla vita politica e permettano ai miscredenti di dominarli. San Tommaso d’Aquino è arrivato a dire che il fatto che i non cristiani governino i cristiani è una sorta di sacrilegio. Cioè una violazione del sacro diritto.

Ma è solo una violazione del sacro diritto, poiché è la volontà di Dio che ci assumiamo il dovere di far sì che i cristiani siano governati dai cristiani e dalle leggi cristiane.

Per questo il cristiano, in qualsiasi società si trovi, deve essere militante. Per alcuni questo significa diventare sacerdoti e religiosi, ma per la maggior parte di noi significa santificare l’ordine temporale con la partecipazione alla vita politica. E non in una qualsiasi vita politica, ma nella vita politica cattolica.

Cosa ne dite? Oggi non esiste una cosa del genere?

E sì, ha ragione, nella maggior parte dei Paesi non esiste un partito cattolico che sia veramente tale.

E quindi, lei ha il problema.

E questo è colpa di tutti nella Chiesa.

È colpa dei pastori e dei laici che hanno preferito soccombere o sottomettersi ad essere governati da non cristiani. E questo è un certo tipo di tradimento, così come è una sorta di sacrilegio certificato, come dice san Tommaso.

ENGLISH VERSION

We cannot be saved if we do not do the will of God. The will of God is distinguished from the Will of God, in this, that The Will of God is in God, but the will of God is His will for us in this world. The Will of God is God, the Divine Nature, the Divine Power of Rational Liberty. But the will of God for us is His decision for us, what He wants us to do and accomplish and achieve.

The will of God for all rational creatures regarding what He wants us to be and achieve ultimately is that we come to know and love Himself and live in eternal blessedness with Him as His friends for all  eternity.

But the will of God for all rational creatures regarding how to achieve that, regards all that leads to that goal and helps to achieve it.

Thus, it is the will of God that children be born, so that they might come to know Him and love Him. And for that reason, it is the will of God for most men and women that they marry and have children.

Hence, it is also the will of God that all children get a good education in the true Faith and in all other things necessary to achieve God’s will for them, such as finding work, marrying, and living according to the truths God has revealed, which are the best guide for arriving in Heaven.

All of this takes place in this world, and thus the will of God for all of us touches upon what we do in human society and in our relations with others.

And since God will for us presupposes the existence of other humans and that to some extent in some part of our lives we live among them — I say this as a hermit, for not all are called at all times to live among men — God’s will for each and everyone of us regards also our duties to the whole society, our nation, and our government.

This is the big picture. This is why God’s will for us includes that we do our duties in regards to our participation in political life. It is both His will that the State not be idolized as a god, and that it no throw up obstacles to the salvation of souls. It is likewise His will that the State promote virtue and oppose vice, for this is conducive to the salvation of all.

This is why it is a grave error and heresy against God’s revealed will for men, that Christians abstain from political life and allow unbelievers to rule over them. Saint Thomas Aquinas went so far as to say that that non-Christians govern Christians is a certain sort of sacrilege. That is, a violation of sacred right.

But it is only a violation of sacred right, since it is God’s will that we take up the duty of seeing that Christians are governed by Christians and by Christian laws.

This is why the Christian in whatever society he finds himself must be militant. For some this means becomes priests and religious, but for most of us it means sanctifying the temporal order by participation in political life. And not in just any kind of political life, but in Catholic political life.

What say you? There is no such thing today?

And yes, you are correct, in most countries there is no Catholic party which is truly such.

And thus, you have the problem.

And this is the fault of everyone in the Church.

It is the fault of shepherds and laymen who have preferred to succumb or submit to being ruled by non-Christians. And this is a certain sort of treachery, just as it is a certian sort of sacrilege, as Saint Thomas says.

SPANISH VERSION

No podemos ser salvados si no hacemos la voluntad de Dios. La voluntad de Dios se distingue de la voluntad de Dios, en que la voluntad de Dios está en Dios, pero la voluntad de Dios es su voluntad para nosotros en este mundo. La Voluntad de Dios es Dios, la Naturaleza Divina, el Poder Divino de la Liberdad Racional. Pero la voluntad de Dios para nosotros es Su decisión para nosotros, lo que Él quiere que hagamos y cumplamos y logremos.

La voluntad de Dios para todas las criaturas racionales con respecto a lo que Él quiere que seamos y lograr en última instancia es que lleguemos a conocer y a amarse a sí mismo y vivir en la bendición eterna con Él como sus amigos por toda la eternidad.

Pero la voluntad de Dios para todas las criaturas racionales con respecto a cómo lograrlo, considera todo lo que conduce a ese objetivo y ayuda a lograrlo.

Por lo tanto, es la voluntad de Dios que los niños nazcan, para que puedan llegar a conocerlo y amarlo. Y por esa razón, es la voluntad de Dios que la mayoría de los hombres y mujeres se casen y tengan hijos.

Por lo tanto, también es la voluntad de Dios que todos los niños reciban una buena educación en la verdadera Fe y en todas las demás cosas necesarias para lograr la voluntad de Dios para ellos, tales como encontrar trabajo, casarse y vivir de acuerdo a las verdades que Dios ha revelado, que son la mejor guía para llegar al Cielo.

Todo esto ocurre en este mundo, y así la voluntad de Dios para todos nosotros afecta a lo que hacemos en la sociedad humana y en nuestras relaciones con los demás.

Y como la voluntad de Dios para nosotros presupone la existencia de otros humanos y que en cierta medida en alguna parte de nuestra vida vivimos entre ellos -digo esto como un ermitaño, ya que no todos están llamados en todo momento a vivir entre los hombres- la voluntad de Dios para todos y cada uno de nosotros considera también nuestros deberes para con toda la sociedad, nuestra nación y nuestro gobierno.

Este es el panorama general. Por eso la voluntad de Dios para nosotros incluye que cumplamos con nuestros deberes en cuanto a nuestra participación en la vida política. Es su voluntad que el Estado no sea idolatrado como un dios, y que no ponga obstáculos a la salvación de las almas. También es su voluntad que el Estado promueva la virtud y se oponga al vicio, ya que esto conduce a la salvación de todos.

Por eso es un grave error y una herejía contra la voluntad revelada de Dios para los hombres, que los cristianos se abstengan de la vida política y permitan que los incrédulos gobiernen sobre ellos. Santo Tomás de Aquino llegó a decir que el hecho de que los no cristianos gobiernen a los cristianos es una especie de sacrilegio. Es decir, una violación del derecho sagrado.

Pero es sólo una violación del derecho sagrado, ya que es la voluntad de Dios que asumamos el deber de ver que los cristianos son gobernados por los cristianos y por las leyes cristianas.

Por eso el cristiano, en cualquier sociedad en la que se encuentre, debe ser militante. Para algunos esto significa convertirse en sacerdotes y religiosos, pero para la mayoría de nosotros significa santificar el orden temporal mediante la participación en la vida política. Y no en cualquier tipo de vida política, sino en la vida política católica.

¿Qué dice usted? ¿No existe tal cosa hoy en día?

Y sí, tiene usted razón, en la mayoría de los países no hay un partido católico que sea verdaderamente tal.

Y por lo tanto, usted tiene el problema.

Y esto es culpa de todos en la Iglesia.

Es culpa de los pastores y laicos que han preferido sucumbir o someterse a ser gobernados por no cristianos. Y esto es una cierta clase de traición, así como es una cierta clase de sacrilegio, como dice Santo Tomás.

FRENCH VERSION

Nous ne pouvons pas être sauvés si nous ne faisons pas la volonté de Dieu. La volonté de Dieu se distingue de la volonté de Dieu, en ceci que la volonté de Dieu est en Dieu, mais la volonté de Dieu est sa volonté pour nous dans ce monde. La Volonté de Dieu est Dieu, la Nature Divine, le Pouvoir Divin de la Liberté Rationnelle. Mais la volonté de Dieu pour nous est Sa décision pour nous, ce qu’Il veut que nous fassions, que nous accomplissions et que nous réalisions.

La volonté de Dieu pour toutes les créatures rationnelles concernant ce qu’Il veut que nous soyons et que nous accomplissions en fin de compte est que nous en venions à Le connaître et à L’aimer et que nous vivions dans la bénédiction éternelle avec Lui comme amis pour toute l’éternité.

Mais la volonté de Dieu pour toutes les créatures rationnelles quant à la manière d’y parvenir, concerne tout ce qui conduit à ce but et aide à l’atteindre.

Ainsi, c’est la volonté de Dieu que les enfants naissent, afin qu’ils puissent apprendre à Le connaître et à L’aimer. Et c’est pour cette raison que la volonté de Dieu est que la plupart des hommes et des femmes se marient et aient des enfants.

Par conséquent, c’est aussi la volonté de Dieu que tous les enfants reçoivent une bonne éducation dans la vraie Foi et dans toutes les autres choses nécessaires pour accomplir la volonté de Dieu pour eux, comme trouver du travail, se marier et vivre selon les vérités que Dieu a révélées, qui sont le meilleur guide pour arriver au Ciel.

Tout cela se passe dans ce monde, et donc la volonté de Dieu pour nous tous touche à ce que nous faisons dans la société humaine et dans nos relations avec les autres.

Et puisque la volonté de Dieu pour nous présuppose l’existence d’autres humains et que, dans une certaine mesure, nous vivons parmi eux pendant une partie de notre vie – je dis cela en ermite, car tous ne sont pas appelés à tout moment à vivre parmi les hommes – la volonté de Dieu pour chacun d’entre nous concerne également nos devoirs envers l’ensemble de la société, notre nation et notre gouvernement.

C’est là que se situe la situation dans son ensemble. C’est pourquoi la volonté de Dieu pour nous inclut que nous fassions nos devoirs en ce qui concerne notre participation à la vie politique. C’est à la fois Sa volonté que l’État ne soit pas idolâtré comme un dieu et qu’il ne fasse pas obstacle au salut des âmes. Il veut également que l’État promeuve la vertu et s’oppose au vice, car cela est propice au salut de tous.

C’est pourquoi c’est une grave erreur et une hérésie contre la volonté révélée de Dieu pour les hommes, que les chrétiens s’abstiennent de la vie politique et permettent aux incroyants de les dominer. Saint Thomas d’Aquin est allé jusqu’à dire que le fait que des non-chrétiens gouvernent les chrétiens est une certaine forme de sacrilège. C’est-à-dire une violation du droit sacré.

Mais ce n’est qu’une violation du droit sacré, puisque c’est la volonté de Dieu que nous assumions le devoir de veiller à ce que les chrétiens soient gouvernés par des chrétiens et par des lois chrétiennes.

C’est pourquoi le chrétien, quelle que soit la société dans laquelle il se trouve, doit être militant. Pour certains, cela signifie devenir prêtres et religieux, mais pour la plupart d’entre nous, cela signifie sanctifier l’ordre temporel par la participation à la vie politique. Et pas dans n’importe quel type de vie politique, mais dans la vie politique catholique.

Qu’en dites-vous ? Cela n’existe pas aujourd’hui ?

Et oui, vous avez raison, dans la plupart des pays, il n’y a pas de parti catholique qui soit vraiment tel.

Et donc, vous avez le problème.

Et c’est la faute de tout le monde dans l’Église.

C’est la faute des bergers et des laïcs qui ont préféré succomber ou se soumettre à la domination des non-chrétiens. Et c’est une certaine forme de trahison, tout comme c’est une sorte de sacrilège, comme le dit saint Thomas.

GERMAN VERSION

Wir können nicht gerettet werden, wenn wir nicht den Willen Gottes tun. Der Wille Gottes unterscheidet sich vom Willen Gottes darin, dass der Wille Gottes in Gott ist, aber der Wille Gottes sein Wille für uns in dieser Welt ist. Der Wille Gottes ist Gott, die göttliche Natur, die göttliche Kraft der rationalen Freiheit. Aber der Wille Gottes für uns ist Seine Entscheidung für uns, was Er will, dass wir tun und vollbringen und erreichen.

Der Wille Gottes für alle vernunftbegabten Geschöpfe hinsichtlich dessen, was Er will, dass wir sein und erreichen sollen, besteht letztlich darin, dass wir Ihn kennen und lieben lernen und in ewiger Seligkeit mit Ihm als seinen Freunden in alle Ewigkeit leben.

Aber der Wille Gottes für alle vernunftbegabten Geschöpfe in Bezug auf die Art und Weise, wie dies zu erreichen ist, betrifft alles, was zu diesem Ziel führt und hilft, es zu erreichen.

So ist es der Wille Gottes, dass Kinder geboren werden, damit sie Ihn kennen und lieben lernen. Und aus diesem Grund ist es der Wille Gottes für die meisten Männer und Frauen, dass sie heiraten und Kinder bekommen.

Daher ist es auch Gottes Wille, dass alle Kinder eine gute Ausbildung im wahren Glauben und in allen anderen Dingen erhalten, die notwendig sind, um Gottes Willen für sie zu erreichen, wie z.B. Arbeit zu finden, zu heiraten und nach den Wahrheiten zu leben, die Gott offenbart hat und die der beste Wegweiser sind, um in den Himmel zu kommen.

All dies findet in dieser Welt statt, und so berührt der Wille Gottes für uns alle das, was wir in der menschlichen Gesellschaft und in unseren Beziehungen zu anderen Menschen tun.

Und da Gottes Wille für uns die Existenz anderer Menschen voraussetzt und dass wir in gewissem Maße in einem Teil unseres Lebens unter ihnen leben – ich sage das als Einsiedler, denn nicht alle sind zu jeder Zeit berufen, unter den Menschen zu leben -, betrifft Gottes Wille für jeden von uns auch unsere Pflichten gegenüber der gesamten Gesellschaft, unserer Nation und unserer Regierung.

Das ist das große Ganze. Deshalb schließt Gottes Wille für uns ein, dass wir unsere Pflichten im Hinblick auf unsere Teilnahme am politischen Leben erfüllen. Es ist sowohl Sein Wille, dass der Staat nicht als Gott vergöttert wird, als auch, dass er der Rettung der Seelen keine Hindernisse in den Weg legt. Ebenso ist es Sein Wille, dass der Staat die Tugend fördert und sich dem Laster entgegenstellt, denn dies ist dem Heil aller förderlich.

Deshalb ist es ein schwerer Irrtum und eine Häresie gegen Gottes geoffenbarten Willen für die Menschen, dass Christen sich des politischen Lebens enthalten und Ungläubigen erlauben, über sie zu herrschen. Der heilige Thomas von Aquin ging so weit zu sagen, dass es eine Art Sakrileg sei, dass Nichtchristen Christen regieren. Das heißt, eine Verletzung des heiligen Rechts.

Aber es ist nur eine Verletzung des heiligen Rechts, denn es ist Gottes Wille, dass wir die Pflicht übernehmen, dafür zu sorgen, dass Christen von Christen und von christlichen Gesetzen regiert werden.

Deshalb muss der Christ, in welcher Gesellschaft auch immer er sich befindet, kämpferisch sein. Für einige bedeutet dies, Priester und Ordensleute zu werden, aber für die meisten von uns bedeutet es, die zeitliche Ordnung durch Teilnahme am politischen Leben zu heiligen. Und zwar nicht in irgendeiner Art von politischem Leben, sondern im katholischen politischen Leben.

Was sagen Sie dazu? Gibt es so etwas heute nicht mehr?

Und ja, Sie haben Recht, in den meisten Ländern gibt es keine katholische Partei, die wirklich eine solche ist.

Und damit haben Sie das Problem.

Und das ist die Schuld aller in der Kirche.

Es ist die Schuld der Hirten und Laien, die es vorgezogen haben, zu erliegen oder sich der Herrschaft von Nichtchristen zu unterwerfen. Und das ist eine gewisse Art von Verrat, genauso wie es eine sichere Art von Sakrileg ist, wie der heilige Thomas sagt.

POLISH VERSION

Nie możemy być zbawieni, jeśli nie wykonujemy woli Bożej. Wola Boża różni się od woli Bożej, w tym, że wola Boża jest w Bogu, ale wola Boża jest Jego wolą dla nas na tym świecie. Wolą Bożą jest Bóg, Boska natura, Boska moc racjonalnej wolności. Ale wolą Bożą jest dla nas Jego decyzja, co chce, abyśmy robili, osiągali i osiągali.

Wolą Bożą dla wszystkich racjonalnych stworzeń w odniesieniu do tego, czym chce, abyśmy byli i osiągnęli ostatecznie, jest to, abyśmy poznali i pokochali samego siebie i żyli w wiecznym błogosławieństwie z Nim jako Jego przyjaciele na całą wieczność.

Ale wola Boża dla wszystkich rozumnych stworzeń co do tego, jak to osiągnąć, dotyczy wszystkiego, co prowadzi do tego celu i pomaga go osiągnąć.

Tak więc, jest to wola Boża, aby dzieci narodzić się, aby mogli Go poznać i kochać. Z tego powodu, wolą Bożą większości mężczyzn i kobiet jest, aby poślubili i mieli dzieci.

Stąd też wolą Bożą jest, aby wszystkie dzieci otrzymywały dobre wykształcenie w prawdziwej wierze i we wszystkich innych rzeczach niezbędnych do osiągnięcia woli Bożej dla nich, takich jak znalezienie pracy, zawarcie małżeństwa i życie według prawd objawionych przez Boga, które są najlepszym przewodnikiem dla przybycia do nieba.

Wszystko to dzieje się na tym świecie, a zatem wola Boża dla nas wszystkich dotyczy tego, co robimy w społeczeństwie ludzkim i w naszych relacjach z innymi.

A ponieważ wola Boża dla nas zakłada istnienie innych ludzi i do pewnego stopnia w jakiejś części naszego życia żyjemy wśród nich – mówię to jako pustelnik, ponieważ nie wszyscy są powołani do życia wśród ludzi – wola Boża dla każdego z nas dotyczy także naszych obowiązków wobec całego społeczeństwa, naszego narodu i naszego rządu.

To jest wielki obraz sytuacji. Dlatego wola Boża dla nas obejmuje również to, że wykonujemy nasze obowiązki w odniesieniu do naszego udziału w życiu politycznym. Jest to zarówno Jego wola, aby państwo nie było zbezczeszczone jako bóg, jak i aby nie rzucało przeszkód dla zbawienia dusz. Podobnie Jego wolą jest, aby Państwo promowało cnoty i sprzeciwiało się wadom, gdyż sprzyja to zbawieniu wszystkich.

Dlatego też jest poważnym błędem i herezją przeciwko objawionej woli Bożej dla ludzi, aby chrześcijanie wstrzymywali się od życia politycznego i pozwalali, aby rządzili nimi niewierni. Tomasz z Akwinu posunął się aż do stwierdzenia, że to, że chrześcijanie nie-chrześcijanie rządzą, jest pewnym rodzajem świętokradztwa. To znaczy, naruszenie świętego prawa.

Jest to jednak tylko pogwałcenie świętego prawa, ponieważ wolą Bożą jest, byśmy podjęli obowiązek dopilnowania, by chrześcijanie rządzili się chrześcijanami i chrześcijańskimi prawami.

Dlatego właśnie chrześcijanin w każdym społeczeństwie, w którym się znajdzie, musi być bojownikiem. Dla niektórych oznacza to, że stają się kapłanami i zakonnikami, ale dla większości z nas oznacza to uświęcenie doczesnego porządku poprzez uczestnictwo w życiu politycznym. I to nie tylko w każdym rodzaju życia politycznego, ale w katolickim życiu politycznym.

Co ty na to? Nie ma czegoś takiego dzisiaj?

I tak, ma pan rację, w większości krajów nie ma partii katolickiej, która jest naprawdę taka.

I tak, ma pan problem.

I to jest wina wszystkich w Kościele.

Jest to wina pasterzy i świeckich, którzy woleli poddać się lub poddać się władzy niechrześcijan. I jest to pewien rodzaj zdrady, tak jak jest to pewny rodzaj świętokradztwa, jak mówi święty Tomasz.

PORTUGUESE VERSION

Não podemos ser salvos se não fizermos a vontade de Deus. A vontade de Deus distingue-se da vontade de Deus, nisto, que a vontade de Deus está em Deus, mas a vontade de Deus é a Sua vontade para nós neste mundo. A vontade de Deus é Deus, a Natureza Divina, o Poder Divino da Liberdade Racional. Mas a vontade de Deus para nós é a Sua decisão para nós, o que Ele quer que façamos e realizemos e alcancemos.

A vontade de Deus para todas as criaturas racionais em relação ao que Ele quer que sejamos e alcancemos, em última análise, é que nos conheçamos e nos amemos a Ele mesmo e vivamos em eterna bem-aventurança com Ele como Seus amigos por toda a eternidade.

Mas a vontade de Deus para todas as criaturas racionais sobre como alcançar isso, diz respeito a tudo o que leva a esse objetivo e ajuda a alcançá-lo.

Assim, é a vontade de Deus que nasçam crianças, para que elas possam vir a conhecê-lo e amá-lo. E por essa razão, é a vontade de Deus para a maioria dos homens e mulheres que eles se casem e tenham filhos.

Portanto, é também a vontade de Deus que todas as crianças recebam uma boa educação na verdadeira Fé e em todas as outras coisas necessárias para alcançar a vontade de Deus para elas, como encontrar trabalho, casar e viver de acordo com as verdades que Deus revelou, que são o melhor guia para chegar ao Céu.

Tudo isto tem lugar neste mundo e, portanto, a vontade de Deus para todos nós toca no que fazemos na sociedade humana e nas nossas relações com os outros.

E como a vontade de Deus para nós pressupõe a existência de outros seres humanos e que, em certa medida, em alguma parte da nossa vida vivemos entre eles – digo isto como um eremita, pois nem todos são chamados a viver em todos os momentos entre os homens – a vontade de Deus para cada um de nós considera também os nossos deveres para com toda a sociedade, a nossa nação e o nosso governo.

Este é o quadro geral. É por isso que a vontade de Deus para nós inclui que cumpramos os nossos deveres no que diz respeito à nossa participação na vida política. É Sua vontade que o Estado não seja idolatrado como um deus e que não levante obstáculos à salvação das almas. É também a Sua vontade que o Estado promova a virtude e se oponha ao vício, pois isso é propício à salvação de todos.

É por isso que é um grave erro e heresia contra a vontade revelada de Deus para os homens, que os cristãos se abstenham da vida política e permitam que os incrédulos governem sobre eles. São Tomás de Aquino chegou ao ponto de dizer que os não-cristãos governam os cristãos é um certo tipo de sacrilégio. Isto é, uma violação do direito sagrado.

Mas é apenas uma violação do direito sagrado, uma vez que é a vontade de Deus que assumamos o dever de ver os cristãos serem governados por cristãos e pelas leis cristãs.

É por isso que o cristão, em qualquer sociedade em que se encontre, deve ser militante. Para alguns isto significa tornar-se sacerdote e religioso, mas para a maioria de nós significa santificar a ordem temporal através da participação na vida política. E não em qualquer tipo de vida política, mas na vida política católica.

O que dizem? Não existe tal coisa hoje em dia?

E sim, tem razão, na maioria dos países não existe um partido católico que seja verdadeiramente assim.

E, por conseguinte, o problema é vosso.

E isto é culpa de todos os membros da Igreja.

É culpa de pastores e leigos que preferiram sucumbir ou submeter-se a ser governados por não-cristãos. E isto é uma certa traição, tal como é uma espécie de sacrilégio certão, como diz São Tomás de Aquino.

CHINESE VERSION

如果我们不遵行神的旨意,我们就不能得救。神的旨意与神的意志是有区别的,在这一点上,神的意志是在神里面,但神的意志是神对我们在这个世界上的意志。神的旨意是神,是神的本性,是理性自由的神力。但神对我们的旨意是神对我们的决定,是神要我们做什么,完成什么,实现什么,达到什么。

神对所有理性的受造物的旨意,就是要我们认识和爱祂自己,并作为祂的朋友,永远与祂一起生活在永恒的祝福中。

但是,神对所有理性的受造物的旨意是关于如何实现这个目标的,神的旨意是所有导致这个目标并帮助实现这个目标的人。

因此,上帝的旨意是让孩子出生,使他们认识他,爱他。为此,大多数男人和女人结婚生子是上帝的旨意。

因此,也是神的旨意,让所有的孩子在真正的信仰和其他一切必要的事情上得到良好的教育,以实现神对他们的旨意,如找工作,结婚,按照神所启示的真理生活,这也是神的旨意,这是到天国的最好的指引。

这一切都发生在这个世界上,因此,神对我们所有人的旨意触及到了我们在人类社会和人际关系中的所作所为。

既然上帝对我们的旨意是以其他人类的存在为前提,而且在我们生活的某一阶段,我们生活在他们中间 — — 我是以一个隐士的身份说的,因为并不是所有的人都是被呼召来生活在人与人之间的 — — 上帝对我们每一个人的旨意也是对我们对整个社会、国家和政府的责任。

这就是大局观。这就是为什么神对我们的旨意包括我们在参与政治生活方面尽到我们的责任。他的旨意是,国家不被偶像化为神,不给灵魂的救赎设置障碍,这是他的旨意。同样,国家提倡美德,反对罪恶,这也是神的旨意,因为这有利于拯救所有人。

这就是为什么基督徒不参与政治生活,让不信的人统治他们,这是一个严重的错误和异端,违背了上帝对人的启示旨意。圣托马斯-阿奎那甚至说,非基督徒治理基督徒是一种亵渎。也就是说,是对神圣权利的侵犯。

但这只是对神圣权利的侵犯,因为我们要承担起看到基督徒受基督徒的管理,受基督徒的律法管理的责任,是上帝的旨意。

这就是为什么基督徒无论在什么社会中,都必须激进的原因。对有些人来说,这意味着成为牧师和宗教人士,但对我们大多数人来说,这意味着通过参与政治生活,使世俗的秩序成圣。而且不只是参与任何一种政治生活, 而是参与天主教的政治生活。

你怎么说?今天没有这样的事情吗?

是的,你说的没错,在大多数国家,没有真正意义上的天主教党。

因此,你就有了这个问题。

这就是教会里每个人的错。

这是牧羊人和信徒的错,他们宁愿屈服或服从于非基督徒的统治。而这是一种背叛, 就像圣托马斯说的那样,这是一种亵渎。

RUSSIAN VERSION

Мы не можем спастись, если не будем исполнять волю Божью. Воля Божья отличается от воли Божьей тем, что воля Божья есть в Боге, но воля Божья есть воля Его для нас в этом мире. Воля Божья – это Бог, Божественная Природа, Божественная Сила Рациональной Свободы. Но воля Божья для нас – это Его решение, то, что Он хочет, чтобы мы делали, делали и достигали.

Воля Божья для всех разумных созданий относительно того, кем Он хочет, чтобы мы были и в конечном итоге достигли, заключается в том, чтобы мы познали и полюбили Его и жили с Ним в вечном блаженстве, как с Его друзьями на всю вечность.

Но воля Божья для всех рациональных созданий относительно того, как этого достичь, касается всего, что ведет к этой цели и помогает в ее достижении.

Таким образом, это воля Божья, чтобы дети родились, чтобы они познали Его и полюбили Его. И поэтому воля Божья для большинства мужчин и женщин – это воля Божья, чтобы они вышли замуж и имели детей.

Следовательно, это также и воля Божья, чтобы все дети получили хорошее образование в истинной Вере и во всех других вещах, необходимых для достижения воли Божией для них, таких как поиск работы, женитьба и жизнь по истинам, которые Бог открыл, и которые являются лучшим проводником для прихода на Небеса.

Все это происходит в этом мире, и, таким образом, воля Бога для всех нас затрагивает то, что мы делаем в человеческом обществе и в наших отношениях с другими людьми.

И поскольку воля Божья для нас предполагает существование других людей и то, что мы в какой-то мере в какой-то части своей жизни живем среди них – я говорю это как отшельник, ибо не все в любое время призваны жить среди людей – воля Божья для каждого из нас касается и наших обязанностей перед всем обществом, нашим народом, нашим правительством.

Такова общая картина. Поэтому воля Божья для нас включает в себя то, что мы выполняем свои обязанности в отношении нашего участия в политической жизни. Это и Его воля, чтобы государство не было идолопоклонено как бог, и чтобы оно не бросало препятствий на пути спасения душ. Его воля также заключается в том, чтобы государство поощряло добродетель и выступало против порока, ибо это способствует всеобщему спасению.

Вот почему для людей большая ошибка и ересь против явленной воли Божьей, чтобы христиане воздерживались от политической жизни и позволяли неверующим господствовать над ними. Святой Фома Аквинский зашел настолько далеко, что сказал, что нехристиане управляют христианами – это своего рода кощунство. То есть, нарушение священного права.

Но это только нарушение священного права, потому что по воле Божьей мы берем на себя обязанность видеть, что христиане управляются христианами и христианскими законами.

Вот почему христианин, в каком бы обществе он ни находился, должен быть воинственным. Для некоторых это означает стать священниками и религиозными, но для большинства из нас это означает освящение мирского порядка посредством участия в политической жизни. И не только в любой политической жизни, но и в католической политической жизни.

Что скажете? Сегодня такого нет?

И да, вы правы, в большинстве стран нет ни одной католической партии, которая бы действительно была такой.

И таким образом, у вас есть проблема.

И в этом виноваты все в Церкви.

Это вина пастухов и мирян, которые предпочли поддаться или подчиниться нехристианам. И это определенное предательство, так же, как это определенное кощунство, как говорит святой Фома.

JAPANESE VERSION

私たちは、神の御心を行わなければ、救われません。神の意志は神の意志とは区別され、この点で、神の意志は神の中にありますが、神の意志はこの世界での私たちに対する神の意志です。神の意志は神であり、神の性質であり、理性的自由の神の力である。しかし、私たちに対する神の意志とは、私たちに何をしてほしいか、何を成し遂げてほしいか、何を達成してほしいかという、私たちに対する神の意志です。

神が最終的に私たちに望んでおられること、達成してほしいことに関するすべての理性的な被造物に対する神の意志は、私たちが神を知り、神を愛するようになり、永遠に神の友として神とともに永遠の祝福の中で生きることです。

しかし、それを達成する方法に関するすべての理性的な被造物に対する神の御心は、その目標につながり、その目標を達成するのに役立つすべてのものを考慮しています。

したがって、子供たちが神を知り、神を愛するようになるために、子供たちが生まれることは神の御心です。そのために、ほとんどの男女が結婚して子供を持つのは神の御心です。

ですから、すべての子供たちが真の信仰の教育を受け、仕事を見つけ、結婚し、神が啓示された真理に従って生活し、天国に到着するための最良の道しるべとなるように、神の御心を達成するために必要なすべてのことを行うこともまた神の御心なのです。

これらはすべてこの世界で行われているので、私たち全員に対する神の御心は、私たちが人間社会で何をするか、人との関わりの中で何をするかにも関わってきます。

そして、私たちに対する神の意志は、他の人間の存在を前提としており、私たちの生活のある部分では、ある程度人間の中で生活していることを前提としているので、私は仙人としてこれを言いますが、すべての人が常に人間の中で生活するように召されているわけではありません。

これが全体像です。だからこそ、私たちに対する神の御心には、政治生活への参加に関する義務を果たすことも含まれているのです。国家が神のように偶像化されないように、また、魂の救済の障害とならないようにとの御心です。また,国家が美徳を促進し,悪徳に対抗することは,すべての人の救いにつながることであるというのも,神の御心です。

だからこそ、クリスチャンが政治活動を避け、未信者が自分たちを支配することを許すのは、人間に対する神の啓示された意志に反する重大な誤りであり、異端なのです。聖トマス・アクィナスは、非キリスト教徒がキリスト教徒を支配することは、ある種の冒とくであるとまで言いました。つまり、神聖な権利の侵害です。

しかし、それは神聖な権利の侵害にすぎません。なぜなら、キリスト教徒がキリスト教徒によって、またキリスト教の法律によって統治されているのを見る義務を私たちが負うのは神の意志だからです。

これが、どのような社会にあっても、クリスチャンが過激にならなければならない理由です。ある人にとっては、これは司祭や宗教者になることを意味しますが、ほとんどの人にとっては、政治生活に参加することによって、現世の秩序を聖化することを意味します。政治的生活に参加するのではなく カトリックの政治的生活に参加することを意味します

あなたはどう思う?今日はそんなことはないのか?

そして、はい、あなたは正しい、ほとんどの国では、本当にそのようなカトリックの政党はありません。

それが問題なのです

そして、これは教会の皆の障害です。

それは、非キリスト教徒に支配されることに屈するか、または服従することを好んだ羊飼いと平民の責任です。そして、これはある種の背信行為であり、聖トマスが言うように、ある種の冒涜であるのと同じように、ある種の背信行為です。

The purpose of Social Media is to isolate you from human society

by Br. Alexis Bugnolo

It is one thing for a hermit in a remote monastery to use the internet to do research and publish books of videos. But it is quite another thing for a Catholic in a city to shut himself up in his apartment, forsaking all human interaction with those in the city, because of his constant use of social media.

The difference between the two is that one has forsaken human company for God, and the other has forsake human company for himself.

The first is an act of religion, the second is anti-social behavior.

Much has been written on the destructive nature of the internet on the grounds of pornography, but little on the grounds that its use frequently leads to dehumanization.

You cannot control humanity and enslave the masses easily without the internet. With social media it has become easier, and with cellphones very easy. So many persons have such poor habits of self reflection — because they do not pray nor do they examine their own consciences before God — that the allure of the latest app or method of electronic social communication is enough to remove them from all human society.

Over my nearly 40 years of vocation I have seen so many Catholics who are devout become inactive and neglect the works of mercy in their own neighborhoods and cities. They have bought the lie that sharing information is all that God requires of us. And the result of this slide into the virtual world is the dissolution of the Church.

The Corona Plandemic targeted the remnants of parish communities by banning the mass and sacraments. The TV or VIDEO mass in live streaming was presented as an equivalent substitute.  This is completely and in every respect contrary to the Faith.

The Virus Mass — that is the mass with rubrics changed to suit the paranoia desired by the Plandemic — will be the next horror. It violates the authority of the Church, who alone governs what goes on in the Church. It violates the authority of Christ Who by His resurrection assured us that He was the Source of all Life and Health, and Who in ascending into Heaven assured us that He has receive authority and power over everything, even infections. But Who yet gave us the sacraments in the form which requires human contact and personal testimony without hiding who we are.

The virus mass would never have been considered acceptable without the advent of the TV Mass, the Internet Mass and the addiction to social media. The masquerade mass is like Social Media, where you can hide who you are and pretend.

None of this is Catholic, human, humane or rational.

God is Truth and we must worship Him in spirit and in truth. And as Saint Paul teaches, to worship God spiritually, we must worship Him rationally.

This also means we must live among human beings in person and in the real world. It is an obligation of Christian faith, because Our God is the God of the real world, not the gods of social media, such as Zuckerberg, Bill Gates, Jack Dorsey, Adam Mosseri, or Sundar Pichai. None of whom is even a Catholic.

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Christ warned us against splitting the Papacy

by Br. Alexis Bugnolo

Christ Jesus, the Eternal Son of God and the Most Perfect and Holiest of men enjoyed the Beatific Vision of God, in His human soul, from the instant of his conception.

For that reason, He knew the entire actual future of the world until the end of time. And He reflected this knowledge in His teachings, even if often it was hidden in such a way as to become visible only when those times would come to pass.

It has ever been the faith of the Church that the words of Christ in the Gospels need to be understood: in reference to our own days.  For example, Saint Alphonsus dei Liguori says that Our Lord spent so much time condemning the scribes and pharasees of His own day, because He also knew that theologians and clergy of future ages would need to hear His corrections and reproofs.

The same is the case with the strange and uncatholic situation into which the Church has been cast by the Cardinals in February and Mary of 2013, in their wantonly indiscrete response to the Declaratio of Pope Benedict XVI.

Whatever they thought it meant and whatever Pope Benedict XVI told them in private it meant, the text which he read allowed, and which was published in Latin subsequently in a corrected version, does not fulfill the norm of canon 332 §2.

All the Cardinals at that time, but most especially those with doctorates in Canon Law like Brandmueller and Burke, chose to disrespect the Lord Jesus Christ by acting as they did. They chose to disrespect Him, because He declared and promised to Saint Peter in regard to Canon Law: Whatsoever you bind upon Earth, shall be bound also in Heaven.

They acted instead that what they wanted it to mean or what they thought Benedict wanted it to mean made it mean what is should be regarded by all to mean.  But that is not Catholicism. That is the Dictatorship of Relevatism. That is Nominalism. That is Subjectivism. That is Positivism. That is sheer insanity.

So by this great sin against Jesus Christ they cast the Church into schism from Christ through schism from Pope Benedict XVI, by electing an Antipope, whose name deserves not to be mentioned.

Now that Peter Seewald by quoting Benedict XVI himself, has confirmed that Benedict INTENDED TO RETAIN the spiritual mandate of the papal office, it is undeniable that the Cardinals erred in how they acted, even if one can dispute still whether Benedict understood that even he could not intend to split the Papal office such that two persons can hold parts of it.

Our Lord warned us, however, even of this. Because after His great promise to Saint Peter, BUT BEFORE CONFERING THE OFFICE UPON HIM, He foretold His Passion and Death. And Simon, the man, who out of presumption began to exercise the Petrine Ministry, even though he had not received yet the Petrine Munus and Office, presumed to correct Jesus Christ, the Eternal Son of God, saying: God forbid such and such befall you, Lord!

To this presumption, Our Lord acted with the most severe rebuke recorded in the entire New Testament (Mark 8:33): a rebuke so cutting that it is used in the Rituals of Exorcisms:

Get back, Satan! because thou savorest not the things that are of God, but that are of men.

Seeing that Our Lord knew the whole future, I think we can know explain why Our Lord was so severe in His rebuke of Simon bar Jonahs, and to what His anger may have been principally directed.

_________

CREDITS: The Featured Image above is a detail from Christ Rebuking Simon Peter, which is held in the National Trust, of unknown provenance, but attributed to the Flemish School, c. 1600 A. D..

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Jesus is our Savior, let us go to Him!

by Br. Alexis Bugnolo

One of the criticisms of evangelicals against Catholics is that Jesus is not in the forefront of our religious thought and motivation.  While this is patently false as regards the Church as an institution, it however can come about in individual souls of all Christians, not just Catholics.

Jesus is our Savior!

Yes, we believe this. But we must avoid the errors which would reduce faith to a sentiment of trust or to an intellectual act of mere assent to an ideal or doctrine.

Saint Bonaventure’s exposition of the theological virtue of faith avoided the error that can result from  Saint Thomas Aquinas’ definition. For Aquinas, faith was a virtue of the intellect, not the will. But for Saint Bonaventure, faith was a virtue which governed both intellect and will.

It is no surprise, then, that when Martin Luther attacked the Catholic Religion on the question of the virtue of faith, he was responding to the preaching of a Dominican, not a Franciscan!

Putting the differences of Saint Bonaveture and Saint Thomas aside, since they are both Doctors of the Church in Scholastic and Dogmatic Theology, we need to recognize that when we assent in our minds to the truth that Jesus is our Savior, we also need to consent in our wills to regard Jesus our our Savior.

And for this we need to understand that as all Scripture and Tradition hand down, the salvation of which we speak, when we call Jesus our “Savior” does not merely take place at the moment of death, or regard the world to come. Rather, it regards the present moment and all the moments, places, and decision which we will pass through, come to be in and make, respectively, on the way to the hour of our own death and beyond.

Jesus is Our Savior, then, because, by His Passion and Death

  1. He redeemed all Creation, including myself.
  2. He atoned for all sin, including my sins, past, present and future.
  3. He merited all grace for all creatures capable of receiving it, of which I am the most unworthy.
  4. He did that which no one could do, including myself.
  5. He did that which had to be done, else the world and myself go necessarily to damnation.
  6. He did that which alone is capable from saving me from the power of Satan before and after death.
  7. And finally, He did that which He did not have to do, and at great price to Himself, such that all creation, including myself, owe Him a profound and eternal and infinite gratitude, of the kind which is religious and sacred and continual and habitual.

But the wonderful truth that Jesus is our Savior, is that in every moment of our lives and in every problem we can turn to Him for salvation.  And the kind of prayer and request which He is most pleased to receive is that of the sinner seeking salvation. This is so, because that is the prayer for which He descended from Heaven and died upon the Cross by such a bloody and painful and shameful execution.

This truth that Jesus is our Savior then, should be more than a truth, it should be a rule of live and daily existence.

Let us therefore go to Jesus, physically, by visiting Him in the Most Blessed Sacrament and attending Mass, when we can.

Let us go to Jesus by turning to Him in prayer at the beginning and end and throughout the day.

Let us go to Jesus by trusting in His infinite power to save us and rescue us from every danger.

Let us go to Jesus to save us from the habits of our sins, from the tragedy of our lives of sin, from the evil effects of turning away from Him in sin, and to obtain the grace to repent and repair the effects of our sins, in ourselves and in others.

And let us go to Jesus especially to ask for the light to see what we truly are and how much we truly need Him and His help, so that begging with humility, we might obtain as He is wont to grant, generous and efficacious graces for our own salvation and that of all.

But Jesus is our Savior, also, in the sense that the “our” refers to the whole Church, and not just to each of us individually.

And now more than every, we need to run to Jesus as OUR Savior! — As can plainly be seen everywhere.

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The Old Testament ended when the High Priests omitted Passover

By Br. Alexis Bugnolo

One of the curious facts of history, which was lost to time but rediscovered in recent decades with the advances in the sciences of chronology, astronomy and chronometry has to do with the events surrounding the Passion of Jesus Christ.

We know from these that Christ was crucified on Friday, April 3, 33 A.D., the day before the Passover as the High Priests of Jerusalem calculated it, that year.

But if you notice, Christ Jesus did not celebrate the Passover on April, 4, but on Thursday, April 2, after sundown, which sundown according to Jewish custom began the day of April 3.

Scholars and many Saints have scratched their heads to explain that, for nearly 2 millennia. But the truth was revealed by a precise calculation of the rising of the full Moon, on April 2, 33 A.D..

You see, when the full Moon is seen to rise, after sundown, after the equinox is how the rabbis of old determined when Passover began.

The problem for the High Priests, however, was that they were interested more in commercializing religion than observing the Torah of God. So in A.D. 33, they had a problem. Because most Jews followed the astronomers of Alexandria in Egypt, which is further to the west than Jerusalem, and which is situated in a vast plain, where the rising of the Moon can be seen more clearly than in Jerusalem.

But that year of 33 A.D., the Moon was seen to rise within the first minute after sundown, at Jerusalem, on the evening of April 2, whereas at Alexandria it would not be seen to rise after sundown until April 3.

According to the Torah, the High Priests of Jerusalem could not omit or transfer the celebration of the Passover, it has to be on the 14th Day of Nissan, which was to be determined by the sighting of the full moon from Jerusalem, not Alexandria.

So, in the year of 33 A.D., the High Priests committed a horrible sacrilege. They ordered Passover to be celebrated on the 15th!

This is why Christ did not follow them in their sin and celebrated the Passover in the evening of April 2, and offered Himself as the Lamb of Sacrifice on Friday afternoon, before sundown.

As the Apostle records, with the Death of Christ the curtain in the Temple was torn by God in two and there was a great earthquake. The Fathers of the Church say, from that moment on, the Old Testament was abrogated, the New had begun.

Why? Because the High Priests has apostatized from their religious duty to celebrate the Passover. And Christ, as the True High Priest was therefore obligated to inaugurate a New Testament. One in which the Sacrifice of the Lamb would be celebrated until the end of time.

Only, this year, the High Priests of the Catholic Church have decided to follow the High Priests of old, and decide not to celebrate Easter with the Church (because the Faithful, who are not clergy are just as essentially member of the Church as they are, and to refuse them Easter is like crucifying the Lord).

For this reason, I have a holy fear that the New Covenant might in a certain sense come to and end this Easter, and that the terrible wrath of God Almighty, which the Blood of Christ has held back for 2000 years, is about to be unleashed upon this world. And those priests who refuse the faithful this Easter will bear personally the responsibility for it.

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O Clergy realize how great is the act of Apostasy which you are about to commit this Easter!

by Br. Alexis Bugnolo

When Our Lord Jesus Christ was about to Ascend to His Father, He commissioned the Apostles and Disciples who were clergy, to go make disciples of all the nations, baptizing them and teaching them to observe all that He had commanded them.

Bishops and priests and deacons show that they are Christians by obeying this great Mandate, which is called the Great Commission or the Great Commandment.

But there is another voice which asks Catholic priests to act differently. It is an impish voice. It knows how to recite a litany of excuses.

But all with one purpose.

That you do not listen to the Voice of Jesus Christ.

Apostasy is a strong word. It means abandonment.

Apostasy from Christ means abandoning Christ. It does not require that intellectually you no longer think of Him, just only that you no longer fulfill what He asks of you.

In 1987 years, Easter has always been celebrated by the whole Church together, Clergy with the faithful.

As the Catholic Faith teaches, the time after the Resurrection until the end of the world is only a short time. It will only go on so long. God the Father is waiting for the elect to come to Him. He made this world for His Son and His Son’s disciples. When the last are no more, when there are no longer those who want to serve His Son in this world, He will then have no more use for creation.

So think well what you are about to do, or rather, to NOT do, this Easter, this Sacred Tridduum!

To separate the Faithful from the Mass, from Jesus, is like tearing the Mystical Body of Christ away from Christ.

There is only one voice I know of, that wants that.

___________

CREDITS: The Featured Image is of the impish figure of Lucifer, from the Move, The Passion of the Christ, by Mel Gibson.

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You have to chose one of these three…

by Br. Alexis Bugnolo

If you have the faith which can see and the honesty and sincerity to admit, that Bergoglio is a heretic, blasphemer, idolater, apostate and schismatic, then you are forced to chose one of three possibilities.

Because it is written in Scripture, that Christ said of Peter and His successors:

Simon, Simon, Satan has desired to sift you all as wheat, but I have prayed for thee, that thy faith may never fail. (Luke 22:31)

So, there is only 3 possibilities:

  1. Christ Jesus is impotent: that is His prayer is not all powerful.
  2. Christ Jesus is a liar: that is, He did not remain faithful to His promise to pray.
  3. Bergoglio never was the Successor of Saint Peter, because of some canonical error or fact.

Which do you choose?

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The Rights and Duty of Catholics to bear arms

by Br. Alexis Bugnolo

Our Lord Jesus Christ teaches explicitly that Christians have the right to bear arms. Nay, He not only teaches we have a right, He instructs us that it is our duty. He does this on the very night He was betrayed by Judas Iscariot, so as to teach us not to misinterpret His willingness to be Crucified, as an unreasonable renunciation of natural right to self defense or unreasonable submission to unjust authority.

The words of Our Most High and Divine Lord are these, and you find them in the Gospel of Saint Luke, chapter 22, verse 36: I quote from the Douay Rheims translation of the Clementine Vulgate:

But now he that hath a purse, let him take it, and likewise a scrip; and he that hath not, let him sell his coat, and buy a sword.

These words, Our Lord said to the Apostles. Thus they are understood immediately in reference to the Sacred Hierarchy, that they have the right to defend themselves and thus to bear arms. But by extension, since Christ’s sacred representatives should be men of peace and reconciliation, if they have the right and duty to bear arms, then all the more so, all other members of the Church.

This is not why the Church is called the Church Militant. That title refers to our spiritual struggle against the forces of darkness, which as Saint Paul reminds us, are spirits not men.

But this is why, we need to understand rightly how much true Catholic doctrine differs from what the Marxists and Secularists want us to understand it to be. Indeed, the fear non-Christians have of these words of Jesus is evident over at Wikipedia, which has an entire article on Luke 22:36 to attempt to convince you to be a pacifist and interpret the words of Jesus as not having to do with physical armaments. And they laughably try to convince you that Pope Boniface VIII would support such an idea.

The Natural Right to bear arms

Every living thing has the right to defend it’s life. This is a law of nature. It is said to be a law because it is in the very order of the created world, that we can see that living organisms defend themselves. Since non-rational beings cannot sin, their self defense cannot be a sin. And since God endowed them with a means of and or instinct for self-defense, their doing so must be part of the law which He wrote in the natural order of things.

Consequently, since man is a rational being capable of artifice, he can make tools and instruments for self-defense and use them for that purpose. Thus every man, as an individual, has the right to make and bear arms.

I will speak, below, about bearing arms, for brevity sake, but please understand me in regard to the manufacture, bearing and use of arms, since the right or duty to each implies the duty or right to each.

The Natural Duty to bear arms

Every individual human being lives by the gift of God, the Author of all life. This gift of life is a gift, and thus must be protected. We cannot licitly ignore this duty. Thus every individual human being, has not only the right to self defense but the duty to defend himself. And when this requires the use of arms, he does well to use them and is obliged to use them, except in those cases where to testify to the faith, he submits to those who hate Christ so as to win the crown of Martyrdom. Yet this is by special inspiration, not something to be sought out. Because to be a Martyr you have to be willing to forgive your enemies who put you to death. And that is a very rare grace among those who are unjustly put to death.

This duty becomes even more obligatory when a human being has the duty to protect others, such as children, parents, the weak or the innocent who are defenseless. It is also a graver duty when the society to which one belongs is threatened as a community. Because according to the natural law we owe collaboration in self defense of our own, by ties of affinity, blood, society, and alliances.

The Divine Right and Duty of Christians to Bear arms

A Christian, therefore, on account of his membership in the Mystical Body of Christ, by Baptism, is bound to defend not only his own life, but the lives and faith of all Christians, when they are threatened unjustly or out of hatred to the Faith or out of hatred of Christ. This is a fundamental duty of the Communion of Saints here on Earth.

While many Catholics have strong habits of prayer for fellow Catholics and Christians who are persecuted, few of us realize that our duty goes much beyond prayer.

For this reason, the right and duty to bear arms for Catholics regards himself, his family, his relatives, his parishioners, all Catholics everywhere, the Church, the clergy, and all who are persecuted out of hatred of Jesus Christ.

For this reason, it is more accurate to speak of the Rights and Duty, than of the right and duty, because by Faith and the teaching of Our Lord, this Duty encompases many persons and therefore the right to act in each case has its own species of justification.

Those who deny that Catholics have the right and duty to bear and use and manufacture arms are simply heretics, and should be regarded as such, because they deny the teaching of Our Lord Jesus Christ. They should also be regarded as cowards and mad, since they are attempting to counter common sense and subject the Church to the wicked of this world.

When to exercise your Rights and fulfill your Duty

The right and duty to self defense obviously exist at all times, but the actions which flow to fulfill or execute this right and duty arises only when a threat is perceived.

It is important to note that I say, when a threat is perceived, not when a threat arises. This is because when a threat arises, there may not be time sufficient to procure the instruments of your self defense. Of course one must use this principle sanely. A paranoid can certainly fear many things to excess and build himself a military bunker and arm himself to the teeth and think he is justified in that. But his excessive fear causes him to go to an excess, which may actually be dangerous to himself or others, financially as well as physically, even if it must be conceded that he is not acting without or in violation of his rights or in neglect of his duty.

The use of arms, however, can only be in accord with one’s rights and duty when the threat exists and when the use is capable to thwarting the threat and when it is required to do so.

Thus, in times in which the civil authorities or the State are sufficiently controlling the threat against oneself or ones family or the innocent, a private individual has no necessity to resort to the use of arms. But when the government fails in this, or when the civil authorities themselves threaten the lives or liberty of the individual or public or the Church, then an individual and indeed the whole society has the right to use and organize for the use of such rights.

Indeed, it becomes the grave duty of everyone to resist their own enslavement or their persecution for being Catholic or acting or worshiping as a Catholic. For this reason, the mere fact that the leaders of your nation are your legitimate rulers, by law, does not give them the right to enslave you. And any attempt to do so is a grave and imminent threat.

Just War Theory

Under the name, “Just War theory”, Catholics for centuries have discussed the moral question of when it is licit for a sovereign power to begin hostilities. There has to exist a just motive: that is a grave threat of hostilities or the grave violation of the order of justice, already perpetrated. There has to be a good probability of victory. There has to be due use of force, not excessive nor insufficient, directed against combatants, not the civilian population. The Moral Law must be observed in all matters during the conduct of hostilities.

Unlike secular concepts of just war, the Catholic concept allows for pre-eminent actions, because the purpose of a just war, in Catholic teaching, is to restore the order of justice, and as soon as unjust men begin to prepare for war, a Catholic power can intervene to reduce them to submission, because it is never just that unjust men bear arms capable of harming others. Obviously, in such cases, prior unjust actions must have been perpetrated.

But just war theory in Catholic teaching requires a complete understanding of that in which justice consists, for it is easy to justify an action on the basis of a partial review of information, facts, motives or goals. For this reason, while non-Catholic nations are capable of engaging in just wars, they often fail to do so justly, because they ignore the teachings of Jesus Christ in principle and a priori, that is, before all other considerations are made.

For this reason, Catholic teaching would disagree fundamentally with many of the so-called Rules of Engagement used against terrorists. We can see this in the decision by Pope Sixtus V to put to death 5,000 individuals as brigands, who were found in the possession of arms, on Papal roads, after, inan extraordinary decree to suppress brigandage, he forbade under pain of death the bearing of arms on the road. His ban was only for a time, but during that time all who violated were arrested and executed as brigands. Thus, we can see from this example, that sufficient advance notice to all is sufficient grounds to regard those bearing arms in a war zone or terrorist zone, as combatants. An actual, live use of force is not the only rational basis to determine a threat.

Moreover, there can be just wars even by Catholic powers against Catholic powers, not because our Faith has nothing to do with war, but because being Catholic does not guarantee that you are just in all things. Likewise, there can be just wars by a Catholic power to a rebellious province or region, when that rebellion threatens the Catholic Faith or the stability of the state, and is not based on just cause but on brigandage and treachery.

Finally, I have written this essay for the edification of the faithful, not because I am either in favor or opposed to the use of arms, but simply because it is a topic upon which nearly no clergy speak, and in which so many clergy speak contrary to the teaching of Jesus Christ, or against the natural law.

____________

CREDITS: The Featured Image above is a statue of Saint Louis IX, King of France and leader of the Seventh and Eighth Crusades, for the defense of Christendom against Muslims powers in Egypt and Tunisia which threatened Christians in the Holy Land and Christian maritime commerce and traffic in the Mediterranean.

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There is no moral obligation to observe Corona Control per se

by Br. Alexis Bugnolo

Saint Alphonsus dei Liguori is one of the Doctors of the Church. He was named such by Pope Pius IX on account of the excellence of his teaching on morality. In his writings nearly every possible situation in which one has to make a moral judgement is explained by the principles he so clearly taught from Scripture, Tradition, the teaching of the Saints and great theologians.

One question he dealt with is the case of whether one is obliged to observe a merely positive law.  A law is a norm which regulates behavior and which is promulgated by a legitimate authority. A positive law, is a law which emanates from a human authority and is in written form. A merely positive law is a positive law which has no fundament or basis in the Divine, moral, natural or evangelical law. Having no basis, here, means that it is not based on, nor incorporates, nor is derived from, nor applies any pre-existing law from God, from the Gospels, from the laws of nature or from the laws of morality, understood in the Catholic sense of the term, “morality”.

Take for example, the laws which regard the speed at which you can travel on the road with your automobile. These are merely positive laws. Likewise, consider the rule in a Public Library about returning a book within so many days. These are merely positivie laws.

Saint Alphonsus says that the observance of a merely positive law is based on our moral obligations to God and to our superiors and to others with whom we have bonds of fidelity or justice.

For example, in borrowing a book from a Library, while it is not a sin to keep it longer than the time permitted, it does breach fidelity with the authorities of the library, to whom we pledged to return the book. Likewise, the book is the property of the Library, and so we have a moral obligation to return it, not to keep it, because that would be theft, which is contrary to the Divine, moral, natural and evangelical law. So to neglect to return in on time is not a mortal sin, per se. But to neglect to return it for several years and then return it, would be a mortal sin against fidelity. It might also be a mortal sin of scandal, if one were a father of a family and by such gave  bad example to one’s children. But to return it late by a day may be no sin at all, if we simply forgot and were not otherwise negligent. And so, since the rules about returning books are merely positive law, whether it be sinful or not to return a book late is determined not by the rules themselves but by reference to these higher laws of God, the Gospels, morals and nature. — In this case, I assume you have not signed a contract with the library to observe its rules, because if you have, then it might be a mortal sin of injustice by breach of faith, to not observe them. It depends on the terms of the contract.

The laws regarding the speed at which it is permissible to travel on a highway are similar. It is not a sin per se to go 1, 5, 10, or even 100 miles per hour faster than the the speed limit, however, you have to understand what “per se” means, to understand rightly this principle.  “Per se” means considered by itself or through itself. In the present context, since the speed at which your automobile moves is not a moral act, whether it moves at 1 mph or 10,000 mph has nothing to do with sin, when we consider the velocity by itself or according to itself.

However, if we consider the speed of an automobile in respect of its physical proximity to other things, and the capacity of a driver to control the automobile at the given speed at which it is traveling, then we consider the speed no longer per se but inasmuch as it is the occasion or circumstance of a moral decision, which must always take into account the Divine, Evagelical, moral and natural laws.

In fact, laws about speeding are imposed for public safety, because when everyone knows what to expect from everyone else, then all can travel on the road in safe expectation of how the other automobiles will move on that road. This is a artificial harmony by consensus of free agents, where the legitimate authority establishes a velocity as a maximum or minimum for the utility and safety of all. And since automobile accidents can be and are frequently dangerous at high speeds, it is very reasonable and a proper exercise of jurisdiction that a legitimate authority exercise foresight and establish such rules.

So if the highway is deserted with no other cars at all on it, it is not a mortal sin to drive too slow or too fast, unless your ability to control your vehicle at that velocity on that road, in those weather conditions is impaired. And if it is impaired you should adjust your speed to reach a velocity where you can control your vehicle. Otherwise you are putting yourself, and any passengers, in mortal danger, and that is a mortal sin of imprudence and as regards passengers, of breach of faith.

But in the case of the Corona Control decrees in many nations, there are many difficulties. In many nations, these decrees are unlawful, since they are emanating from legitimate authorities which do not have constitutional or legal authority to issue such decrees or to issue such decrees which so contravene the natural rights of citizens to free movement and action and work.

If the decree is unlawful, there is no question of obligation in observing it. It must be considered by all, citizen and policeman, simply not to exist.

However, if the decree in some things is lawful and in other things is not lawful, then a citizen must consider whether it be based on truth. Because even a legitimate authority, which has the legal right to issue a decree, cannot morally obliged the citizen to its observance in those things which are not lawful.

Moreover, if the decree is not founded on truth, then it is not obliging in anything even if it is otherwise lawful.

And this appears to be the case with the Corona Control. Because, though many are SAID to be dying with Coronavirus, how many are actually dying FROM COVID-19 is not being accurately reported. And the authorities issuing unprecedented decrees to control the lives of citizens are showing NO concern that the numbers of those who die FROM Coronavirus be accurately reported. And that is sufficient grounds for the citizen to doubt the legitimacy of even lawful orders.

Furthermore, the statistics which have been published both in China and in Italy and all over the world, are in agreement, that COVID-19 is not as lethal as the winter flu is for the general population, even if it is more lethal than the winder flu for a very small segment of the population (compromised immune systems with existing pathologies).

The arguments that the CORONA CONTROL decrees must be or should be observed because a very small fraction of the whole population is put at risk by being infected by the whole population is simply irrational and cannot be sustained by any notion of justice. Because the risk to a very small part of the population cannot outweigh all the rights of the rest of the population to live. It is the question of the lives of a very few compared to the lives of everyone else, their livelihood, work, education, etc..

For this reason, since the CORONA CONTROL decrees are merely positive laws and lack a foundation in truth, justice, and common sense, there is no moral obligation whatsoever, from Christians or non-Christians that they be observed.

However, Saint Alphonsus does say, that inasmuch as merely positive laws may be enforced with heavy fines or severe penalties, then inasmuch as the person who is contemplating not observing them has some duty to care for others, he should restrain himself for their sake so that he can continue to care for them. This applies to parents and those who care for the sick, aged, infirm or needy. And this is why many priests are not risking their violation, because they want to provide the Sacraments after the Corona Control ends. — If it ever does.

This does not mean, however, that anyone should be careless about hygiene, especially in the presence of anyone who is at high risk from this infection. That is why, I say, there is no moral obligation to observe these CORONA CONTROL decrees per se, but there in specific cases may be an obligation to observe some aspects of them.

And this is why good mothers teach their children to blow their nose in a handkerchief or with a facial tissue, to wash their hands frequently, and to use bathrooms in a sanitary way, as well as, to stay home when sick. These instructions of our mothers or fathers, are sane rational practices to observe our duties of fidelity and charity to all around us.

Above, I have expounded the Catholic position. Compare it with the New World Order position, expounded here, without reference to God.

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Panic, madness and atheism

by Br. Alexis Bugnolo

G. K. Chesterton wrote a series of stories, in which the protagonist, a Catholic priest, named Father Brown, solved various and sundry mysteries that were inexplicable to his contemporaries. In his short stories, Chesterton, who was himself a convert to the Catholic Faith, colored the narrative with social commentary and apologetic insights to explain how the Catholic Faith makes one see reality differently and in a better and more rational manner.

The fundamental principle of Chesterton’s Catholic epistemology, you might call it, was expressed in his short story, called, The Oracle of the Dog, which he published in 1923:

It’s the first effect of not believing in God that you lose your common sense.

I think we are seeing this right now in the Corona Panic, because if you survey all the world or Church leaders who are panicking the most they are those with the least Christian faith.

The cause of this lost of common sense, comes from the intervention of the will to prevent a rational examination which leads to the consideration that there must be a God and He must exist, for else, nothing else makes sense.

Chesterton rebuked the mindset which allowed the will to trump right reason in his Father Brown story, entitled, The Miracle of the Moon Crescent, which he published in 1924.

You hard-shelled materialists were all balanced on the very edge of belief — of belief in almost anything.

Emile Cammaerts, in his study of G. K. Chesterton, published in 1937, entitled, The Laughing Prophet, gave birth to the common maxim of Chesterton, which he never wrote, but which succinctly summarized the import of his observations of faux religiosity in the atheistic materialists of his day, thus:

The first effect of not believing in God is to believe in anything.

You can read the curious story of how her summation of Chesterton came to be held as a genuine quote from his writings, at Chesterton.org, in their article, When a man ceases to worship God.

While, I do not ascribe to the mythology of Modernism which holds that man has a need for God, rising from his sentiments, which seeks or demands that he put his trust in something greater than himself, I do agree with the observation of the Scholastics that God has so ordered this world and so made man, that it is innate in our very nature to be able to recognize that all things come from God and lead back to God. For this reason, the minds and brains of men are so structured spiritually and physically, as to seek subordination to what is greater, higher, truer, more principle and more powerful.

The result, then, is that a man at reason’s counsel admits that there must be a God and that He should be obeyed and adored, because He is the First Cause and the Last End of all things, and because man of himself is nothing in comparison to Him, in anything, since He is the source of all order, beauty, goodness, perfection, and truth.

But the atheist, especially the materialistic atheist, insists with a malicious will, that such considerations must be rejected and avoided. He has spiritually accepted the mindset of a demon who thinks liberty consists in rebellion and who deceives himself into thinking that he is something even when compared to the Creator of all.

This is madness. It is madness even if at the beginning it does not manifest itself as insanity. But in decision making it will manifest itself as such, because it has divorced thought from its liberty to assent to truth, and that is intellectually the same thing as self-lobotomization or mental suicide.

When such godless and proud men become the leaders of nations and churches, only disaster can result. Because not having any religion, they are disposed and eager to make anything else but God the object of that innate inclination of every man to subordinate himself.

The leaders of the world, gripped by Corona Panic, have established a new world religion. It is a religion of fear mongering, and not the preaching of the Good News. It is the devotion of panic in the unknown, instead of the devotion of confidence in God the Creator. It expresses itself in mindless loyalty to the unproven dictates of persons without any medical or scientific credentials to speak, in place of humble religious submission to those whom Christ Jesus entrusted with the munus to teach, govern and sanctify.

Having participated in, or tacitly consented to, the removal of Pope Benedict XVI, Christ’s only true vicar on Earth, they have thus fallen into a terrible and dark religion of fear and panic. That is both a consequence of their negligence and a punishment for it.

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CREDITS: The Featured Image is a screensaver by Quote Fancy, which offers a variety of artistic layouts for this saying of G K Chesterton, which is fr.om his book, The Man who knew too much, published in 1935, p. 65.

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How to celebrate Holy Week in the Catacombs

by Br. Alexis Bugnolo

A large part of the Catholic world will be deprived of the sacred celebrations of Holy Week, this year, due to the lack of courage and zeal of many clergy in the face of COVID-19. I have previously given my opinion about how ceremonies can still be conducted with the faithful, so I will omit repeating myself here.

Instead, I would offer here some suggestions about how to commemorate the Passion and Death of Our Lord for those who are shut out of Church, and find themselves, in a certain sort of way, like hermits in a hermitage without a priest, who have no opportunity for the Sacraments.

First of all, I recommend reciting the entire Divine Office for Holy Week, beginning with Vespers for Palm Sunday. You can find these in the original Latin, with translations in English, French, German, Italian, Magyar, Portuguese, and Polish, at DivinumOfficium.com. This is a wonderful site, already used by many clergy, since it has the texts in a format adapt to desk top computers, mobile devices, tablets, etc., and allows you the option of choosing any one of the approved texts from the time of the Council of Trent to the reforms of 1962.

Second, I recommend taking the time you have, quarantined in your homes, to read all Four Gospels cover to cover. Whether you have already done so, or not, in your life, because now more than ever we need to hold fast to the words of Jesus Christ and His teaching, and refresh ourselves and the Fountain of Salvation. Do this prayerfully and silently, and let it be your Lectio Divina, like a monk in his monastic cells, contemplating higher and better things.

Third, I recommend that in your homes you gather together to recite the Most Holy Rosary. Either 5 decades a day, or better yet, all 15, by reciting 5 decades in the morning, 5 decades at Noon, and 5 decades in the evening. This would be a wonderful way of living the Faith together this Holy Week.

Fourth, I recommend that you watch as little or no TV as possible. Taste for this one week, as if on a retreat in a Monastery, how beautiful life is without the TV and Radio running non stop. Instead, I highly recommend enthroning an Image of the Sacred Heart of Jesus and the Immaculate Heart of Mary in your home. If you have a printer, print one out. If you have a holy card use that. If you have neither, find and image on the web, and display it on your device, and make the enthronement as if you could post one in your home. Jesus and Mary will understand. Or if someone can draw, have them draw such images. This is a wonderful project for children.

Fifth, for those who can, I encourage you to join in the Perpetual Supplica or  Devotions of Bl. Emmerich at the Basilica of Santa Maria Maggiore, which I publish every night — and God-willing, with another 160 subscribers, live soon! Blessed Emmerich was inspired by God to rise at midnight every night and pray with her arms in the form of the Cross for the Church. That is why I call them the Devotions of Bl. Emmerich.

Sixth, on Holy Thursday and Good Friday, I highly recommend reading out-loud, together with those with whom your reside, the texts of the Gospels for the Passion of Our Lord. This is a blessed way of reliving the events of Our Salvation and making the remembrance of all which Our Lord did and said and suffered vividly alive once again, in your families.

Seventh, I encourage you to make many acts of sorrow and penitence for your sins and to resolve every more firmly and resolutely to sin nor more and to serve the Lord Jesus. Spend at least 15 minutes each day in silent prayer, alone in your room, and speak to the Lord and His Saints in your own words. Ask for the grace and light and virtue the actual graces to do His will, to govern your homes in a manner pleasing to Him. Ask especially for His blessing upon your family and His protection.

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True knowledge and true sight

by Br. Alexis Bugnolo

The most horrid thing about modern culture is how spiritual blind it is and how spiritually blind it makes those who accept it.

Our Holy Faith’s fundamental purpose is to liberate us from this blindness. But it seems wherever one goes, whether Europe or Australia or North America there is not much difference in the personal vision of Catholics who profess to believe and pagans who profess not to believe.

What value is it to you, anyway, to live as the world proposes to you to live your life? The only thing this world promises in the end is death and taxes.

The truly prudent man considers what is eternal and what is the safest way to reach that goal, and puts his trust in the Lord Jesus, Who said, “Follow me”.

In recent decades one has seen the disintegration of religious life. This has shocked many. But for us religious who seek the Kingdom of Heaven, it came as no surprise, because monks and friars everywhere for the last 60 years have openly expressed little or no interest in Eternal Salvation.

So distant and foreign is this concept, that its difficult to convince anyone to believe or pray, let alone support a monastic foundation. Still harder to join one.

Indeed, its no exaggeration to say that 99% of those who knock on the doors, today, of religious orders are not inspired by Jesus Christ. They are just sodomites who want to live with men and pretend to be holy. I say this on the basis of talking to vocation directors who say they have to turn away 99 out of 100 applications, upon application or during the temporary formation.

Till the rank and file Faithful return to living for God, purely for love of God, and turn aside from the slavery of living according to the world’s standards, they will not be able to collaborate with God to raise up true vocations to save the Church. For the true Catholic family is the first seminary of those vocations who will save the Church.

The Letters of Archbishop Viganò opened the eyes of many Friars, who for years struggled to keep the Observance and hold fast to the true Faith amid near universal opposition from above and from their peers. Now we understand better that we erred fundamentally in considering these our friends. To that extent, new possibilities for religious life are opened, since we can see better why having anything to do with such false friends is such a waste of time. And so, faithful religious can go forward and make new foundations. They need only the support of Catholics who have the same realistic vision of the Church’s problems.

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