Wednesday, September 18, 2019

Important Exorcisms - Part 2

Image result for paul vi and lefebvre
Today we will continue this interesting series about exorcisms that took place on a woman in Switzerland between 1975‑1978. Speaking through the possessed woman, the demons were forced to tell the truth by Our Lady under the Solemn Church Exorcism. The first part can be found here.

The text is of the exorcisms that took place on 17 August and 31 October 1975. (E stands for exorcist, J stands for Judas Iscariot, a human demon). They deal about Ecône (i.e. the Fraternity of Saint Pius X - SSPX), Pope Paul VI, the Tridentine Mass and the Novus Ordo Mass.

J: Ecône will triumph.

E: What is that you said? Repeat that, Judas Iscariot! Who were you speaking about? In the name of Jesus, repeat, it, tell the truth and nothing but the truth!

J: After a long struggle, Ecône will triumph.

E: Speak in the name of Jesus!

J: Ecône is on the unique good road.

E: Is that the truth? Is it Heaven who said that? Speak, in the name of Jesus!

J: When I say: the good road I do not wish to say that there is nobody else on the good road; but the road which Ecône follows is singularly good. That is what we mean. There are not many roads which are good, but there are many people who are on the good road. Ecône is on the good road and many people do not recognize Ecône are searching for the truth, and so they also are on the good road.

E: Continue, in the name..., say what you must say!

J: Archbishop Mgr. Lefebvre will still have a great deal to suffer, but he is good.

E: Continue, in the name... say what you must say.

E: Is the liturgy he follows good? Tell the truth, in the name of Jesus!

J: The liturgy he follows is the only good one.

E: Is this the truth, in the name of Jesus?

J: It is the complete truth.

E: In the name of the Most Holy Trinity, have you lied?

J: No! It is the complete truth.

E: Where does it come from? Who ordered you to say that? Speak, in the name...!

J: It is She (he points upward) who says it; it is Those up there Who say it. The truth comes from on High. They, up there, do not like the new liturgy. In any case, the old Missal did not need to be modified... I am saying all of this against my will (he cries and sighs). In today's times, one should not obey all the bishops any longer.

E: There are still some good bishops. Speak, in the name of..., nothing but the truth!

J: There are still some who should be obeyed, but not all! Akabor has spoken about that previously (he sighs and has difficulty breathing)

...

J: You must pray for the Pope. He is in a worse plight than a martyr. He would rather be stoned like Stephen. He is a great Pope although he is forced to remain silent. He carries a cross. Few achieve his eminence, although he appears to be small and powerless. In the beginning, he made some mistakes, which he realised a long time ago, and now his hands and feet are tied, even his tongue. He cries out to Heaven that he would like to restore the old liturgy, the Tridentine Mass: he would like...but his hands and feet are tied. He can do nothing.

E: Speak only the truth, on behalf of the Blessed Virgin! Tell the truth, and nothing but the truth, about the Church and about Pope Paul VI!

J: You can be sure that Pope, Paul VI would like to re-introduce the Tridentine Mass. Whenever you see on television, or have to see or read any part of these novelties, you can be certain that this does not come from him.

E: Tell the truth, in the name...!

...

J: On 14 August, Akabor was forced to speak about the Mass and the Asperges Me which should be re-introduced at the beginning of Mass. That is true, that is true; then, we are obliged to flee from the church.

E: Tell the truth, Judas Iscariot, tell the truth, on behalf of the Blessed Virgin!

J: Without it, we are in the church. It would be better if the priest were to start again sprinkling the people with holy water from the top to the bottom of the church, as used to be the custom. It would also make us flee from within the people.

E: Tell the truth, on behalf of the Blessed Virgin, the whole truth and nothing but the truth! J: Another of our tasks is to distract the congregation. When the priest goes through the church with the holy water, the people are able to pray better. Moreover, this also removes the ideas and powers of black magic.

E: On behalf of the Blessed Virgin, tell the truth!

J: The Asperges Me, the thirty-three signs of the cross, the recitation of “Oh Lord I am not worthy” three times, and finally, at the end of the Mass, the prayer “St. Michael the Archangel”, the three “Hail Mary's” and the “Hail Holy Queen” should all definitely be brought back. Their suppression is our work, and, one way or another, that of the cardinals who are in our power.

E: Continue to tell the truth, on behalf of the Blessed Virgin!

...

J: Furthermore, Those up there (he points upward) prefer the Tridentine Mass to the Mass in  the vernacular and to the New Mass, because it cannot be translated exactly.

E: Do you mean the Tridentine Mass in Latin? Tell the truth, tell the truth. Judas Iscariot, nothing but the truth, on behalf of the Blessed Virgin!

J: The texts are difficult to translate into the vernacular. That is how those inexact words have come in - words which carry fewer blessings at Mass. Everything which is not said exactly as Christ wishes it, carries fewer blessings. This applies especially at the Consecration; the words of consecration must be pronounced in a perfectly correct way. Not one syllable should be changed. Everything must be done strictly correctly. Do you know how, in our place (Hell), everything is perfectly well-ordered? Even in the Catholic Church, things are no longer conducted in such an orderly fashion as they are where we come from.

E: Tell the truth, on behalf of the blessed Virgin, nothing but the truth!

...

J: If they had again the thirty-three signs of the cross, which, moreover, is in keeping with the Life of Christ and which was all worked out in advance - it was Jesus who organized that through the Holy Spirit; if they reestablished it (the Mass), from the Asperges Me right to the prayer “Saint Michael, Archangel”, and celebrated the Mass as Christ has wished, then...I don't want to say it.

E: Tell the truth, Judas Iscariot, by order of the Blessed Virgin. Lucifer, you have no right to disturb him! You must go away!

J: ...then, thousands of souls would be saved, who are not saved and who are going to their eternal destruction. The evil comes from the Mass, principally from the Mass. An endless flood of blessings used to flow from the Mass, when it was still celebrated properly. The Mass is the principal factor.

The Mass and Holy Communion are the two greatest things for you Catholics. All the mystics, all the apparitions of the Blessed Virgin must yield place to them. Holy Mass has an infinite value, an unimaginable value. Christ Himself goes up to the altar with all his plenitude of graces, which we hate so much. We must flee from a Mass that is still celebrated well. We have to flee at the very beginning, at the Asperges Me. Then, speaking figuratively, we can only watch, timidly, through a crack. Now, on the contrary, at the modern Mass, we can dance around, up to...I don't want to say it.



Thursday, August 22, 2019

Catholic Rites and Churches

Image result for saints peter and andrew
Christ, having been lifted up from the earth has drawn all men to Himself. Rising from the dead He sent His life–giving Spirit upon His disciples and through Him has established His Body which is the Church as the universal sacrament of salvation. Sitting at the right hand of the Father, He is continually active in the world that He might lead men to the Church and through it join them to Himself and that He might make them partakers of His glorious life by nourishing them with His own Body and Blood. [Vatican Council II, Dogmatic Constitution on the Church Lumen gentium 48]
 See the source image

RITES
 
A Rite represents an ecclesiastical, or church, tradition about how the sacraments are to be celebrated. Each of the sacraments has at its core an essential nature which must be satisfied for the sacrament to be confected or realized. This essence – of matter, form and intention – derives from the divinely revealed nature of the particular sacrament. It cannot be changed by the Church. Scripture and Sacred Tradition, as interpreted by the Magisterium, tells us what is essential in each of the sacraments (2 Thes. 2:15).
 
When the apostles brought the Gospel to the major cultural centers of their day the essential elements of religious practice were inculturated into those cultures. This means that the essential elements were clothed in the symbols and trappings of the particular people, so that the rituals conveyed the desired spiritual meaning to that culture. In this way the Church becomes all things to all men that some might be saved (1 Cor. 9:22).
 
There are three major groupings of Rites based on this initial transmission of the faith, the Roman, the Antiochian (Syria) and the Alexandrian (Egypt). Later on the Byzantine derived as a major Rite from the Antiochian, under the influence of St. Basil and St. John Chrysostom. From these four derive the over 20 liturgical Rites present in the Church today.
 

CHURCHES
 
A Church is an assembly of the faithful, hierarchically ordered, both in the entire world –  the Catholic Church, or in a certain  territory – a particular Church. To be a sacrament (a sign) of the Mystical Body of Christ in the world, a Church must have both a head and members (Col. 1:18).  The sacramental sign of Christ the Head is the sacred hierarchy – the bishops, priests and deacons (Eph. 2:19–22). More specifically, it is the local bishop, with his priests and deacons gathered around and assisting him in his office of teaching, sanctifying and governing (Mt. 28:19–20; Titus 1:4–9). The sacramental sign of the Mystical Body is the Christian faithful. Thus the Church of Christ is fully present sacramentally (by way of a sign) wherever there is a sign of Christ the Head, a bishop and those who assist him, and a sign of Christ's Body, Christian faithful. Each diocese is therefore a particular Church.
 
The Church of Christ is also present sacramentally in ritual Churches that represent an ecclesiastical tradition of celebrating the sacraments. They are generally organized under a Patriarch, who together with the bishops and other clergy of that ritual Church represent Christ the Head to the people of that tradition. In some cases a Rite is completely coincident with a Church. For example, the Maronite Church with its Patriarch has a Rite not found in any other Church. In other cases, such as the Byzantine Rite, several Churches use the same or a very similar liturgical Rite. For example, the Ukrainian Catholic Church uses the Byzantine Rite, but this Rite is also found in other Catholic Churches, as well as the Eastern Orthodox Churches not in union with Rome.
 
Finally, the Church of Christ is sacramentally present in the Universal or Catholic Church spread over the entire world. It is identified by the sign of Christ our Rock, the Bishop of Rome, Successor of St. Peter (Mt. 16:18). To be Catholic particular Churches and ritual Churches must be in communion with this Head, just as the other apostles, and the Churches they founded, were in communion with Peter (Gal. 1:18). Through this communion with Peter and his successors the Church becomes a universal sacrament of salvation in all times and places, even to the end of the age (Mt. 28:20).
 

Western Rites and Churches
 
Immediately subject to the Bishop of Rome, the Supreme Pontiff, who exercises his authority over the liturgy through the Congregation for Divine Worship and the Discipline of the Sacraments.

ROMAN/LATIN FAMILY OF LITURGICAL RITES


The Church of Rome is the Primatial See of the world and one of the five Patriarchal Sees of the early Church (Rome, Constantinople, Alexandria, Antioch and Jerusalem). Founded by St. Peter in 42 AD it was consecrated by the blood of Sts. Peter and Paul during the persecution of Nero (63–67 AD). It has maintained a continual existence since then and is the source of a family of Rites in the West. Considerable scholarship (such as that of Fr. Louis Boyer in Eucharist) suggests the close affinity of the Roman Rite proper with the Jewish prayers of the synagogue, which also accompanied the Temple sacrifices. While the origin of the current Rite, even in the reform of Vatican II, can be traced directly only to the 4th century, these connections point to an ancient apostolic tradition brought to that city that was decidedly Jewish in origin.
After the Council of Trent it was necessary to consolidate liturgical doctrine and practice in the face of the Reformation. Thus, Pope St. Pius V imposed the Rite of Rome on the Latin Church (that subject to him in his capacity as Patriarch of the West), allowing only smaller Western Rites with hundreds of years of history to remain. Younger Rites of particular dioceses or regions ceased to exist.

As a consequence of the Second Vatican Council's Dogmatic Constitution on the Sacred Liturgy, Pope Paul VI undertook a reform of the Mass of the Roman Rite, promulgating a revised rite with the Missal of 1970. This Missal has since been modified twice (1975 and 2002). Mass celebrated in accordance with this missal is the Ordinary Form of the Roman Rite.
 
At the time of the revised Missal's promulgation in 1970 almost all Catholics assumed that the previous rite, that of the Missal of 1962, had been abolished. By decision of the Supreme Pontiff Benedict XVI this general assumption has been declared false and the right of Latin Rite priests to celebrate Mass according to the former missal has been affirmed (Apostolic Letter Summorum Pontificum, 7 July 2007). Mass celebrated in accordance with the Missal of 1962 constitutes the Extraordinary Form of the Roman Rite.
 
• Roman – The overwhelming majority of Latin Catholics and of Catholics in general.

– Ordinary Form of the Roman RiteMass celebrated in accordance with the Missale Romanum of 1970, promulgated by Pope Paul VI, currently in its third edition (2002). The vernacular editions of this Missal, as well as the rites of the other sacraments, are translated from the Latin typical editions revised after the Second Vatican Council.

– Extraordinary Form of the Roman RiteMass celebrated in accordance with the Missale Romanum of 1962, promulgated by Blessed Pope John XXIII. The other sacraments are celebrated according to the Roman Ritual in force at the time of the Second Vatican Council. The Extraordinary Form is most notable for being almost entirely in Latin. In addition to institutes which have the faculty to celebrate the Extraordinary Form routinely, such as the Priestly Fraternity of St. Peter and the Institute of Christ the King Sovereign Priest, any Latin Rite priest may now offer the Mass and other sacraments in accordance with norms of Summorum Pontificum.

– Anglican Use. Since the 1980s the Holy See has granted some former Anglican and Episcopal clergy converting with their parishes the faculty of celebrating the sacramental rites according to Anglican forms, doctrinally corrected.

• Mozarabic – The Rite of the Iberian peninsula (Spain and Portugal) known from at least the 6th century, but probably with roots to the original evangelization. Beginning in the 11th century it was generally replaced by the Roman Rite, although it has remained the Rite of the Cathedral of the Archdiocese of Toledo, Spain, and six parishes which sought permission to adhere to it. Its celebration today is generally semi–private.

• Ambrosian – The Rite of the Archdiocese of Milan, Italy, thought to be of early origin and probably consolidated, but not originated, by St. Ambrose. Pope Paul VI was from this Roman Rite. It continues to be celebrated in Milan, though not by all parishes.

• Bragan – Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use.

• Dominican – Rite of the Order of Friars Preacher (OP), founded by St. Dominic in 1215.

• Carmelite – Rite of the Order of Carmel, whose modern foundation was by St. Berthold c.1154.

• Carthusian – Rite of the Carthusian Order founded by St. Bruno in 1084.
 

Eastern Rites and Churches
The Eastern Catholic Churches have their own hierarchy, system of governance (synods) and general law, the Code of Canons for the Eastern Churches. The Supreme Pontiff exercises his primacy over them through the Congregation for the Eastern Churches.

ANTIOCHIAN FAMILY OF LITURGICAL RITES

The Church of Antioch in Syria (the ancient Roman Province of Syria) is considered an apostolic See by virtue of having been founded by St. Peter. It was one of the ancient centers of the Church, as the New Testament attests, and is the source of a family of similar Rites using the ancient Syriac language (the Semitic dialect used in Jesus' time and better known as Aramaic). Its Liturgy is attributed to St. James and the Church of Jerusalem.
 
1. WEST SYRIAC

• Maronite – Never separated from Rome. Maronite Patriarch of Antioch. The liturgical language  is Aramaic. The 3 million Maronites are found in Lebanon (origin), Cyprus, Egypt, Syria, Israel, Canada, US, Mexico, Brazil, Argentina and Australia.

• Syriac – Syriac Catholics who returned to Rome in 1781 from the monophysite heresy. Syriac Patriarch of Antioch. The 110,000 Syriac Catholics are found in Syria, Lebanon, Iraq, Egypt, Canada and the US.

• Malankarese – Catholics from the South of India evangelized by St. Thomas, uses the West Syriac liturgy. Reunited with Rome in 1930. Liturgical languages today are West Syriac and Malayalam. The 350,000 Malankarese Catholics are found in India and North America.
 
2. EAST SYRIAC

• Chaldean – Babylonian Catholics returned to Rome in 1692 from the Nestorian heresy. Patriarch of Babylon of the Chaldeans. Liturgical languages are Syriac and Arabic. The 310,000 Chaldean Catholics are found in Iraq, Iran, Syria, Lebanon, Egypt, Turkey and the US.

• Syro–Malabarese – Catholics from Southern India using the East Syriac liturgy. Returned to Rome in the 16th century from the Nestorian heresy. Liturgical languages are Syriac and Malayalam. Over 3 million Syro–Malabarese Catholics can be found in the state of Kerela, in SW India.

BYZANTINE FAMILY OF LITURGICAL RITES

The Church of Constantinople became the political and religious center of the eastern Roman Empire after the Emperor Constantine built a new capital there (324–330) on the site of the ancient town of Byzantium. Constantinople developed its own liturgical rite from the Liturgy of St. James, in one form as modified by St. Basil, and in a more commonly used form, as modified by St. John Chrysostom. After 1054, except for brief periods of reunion, most Byzantine Christians have not been in communion with Rome. They make up the Orthodox Churches of the East, whose titular head is the Patriarch of Constantinople. The Orthodox Churches are mostly autocephalous, meaning self–headed, united to each other by communion with Constantinople, which exercises no real authority over them. They are typically divided into Churches along nation lines. Those that have returned to communion with the Holy See are represented among the Eastern Churches and Rites of the Catholic Church.

1. ARMENIAN

Considered either its own Rite or an older version of the Byzantine. Its exact form is not used by any other Byzantine Rite. It is composed of Catholics from the first people to convert as a nation, the Armenians (N.E. of  Turkey), and who returned to Rome at the time of the Crusades. Patriarch of Cilicia of the Armenians. The liturgical language is classical Armenian. The 350,000 Armenian Catholics are found in Armenia, Syria, Iran, Iraq, Lebanon, Turkey, Egypt, Greece, Ukraine, France, Romania, United States and Argentina. Most Armenians are Orthodox, not in union with Rome.

2. BYZANTINE

• Albanian – Albanian Christians, numbering only 1400 today, who resumed communion with Rome in 1628. Liturgical language is Albanian. Most Albanian Christians are Albanian Orthodox.

• Belarussian/Byelorussian – Unknown number of Belarussians who returned to Rome in the 17th century. The liturgical language is Old Slavonic. The faithful can be found in Belarus, as well as Europe, the Americas and Australia.

• Bulgarian – Bulgarians who returned to Rome in 1861. Liturgical language is Old Slavonic. The 20,000 faithful can be found in Bulgaria. Most Bulgarian Christians are Bulgarian Orthodox.

• Czech – Czech Catholics of Byzantine Rite organized into a jurisdiction in 1996.

• Krizevci – Croatian Catholics of Byzantine Rite who resumed communion with Rome in 1611. The liturgical language is Old Slavonic.  The 50,000 faithful can be found in Croatia and the Americas. Most Croatians are Roman (Rite) Catholics.

• Greek – Greek Christians who returned to Rome in 1829. The liturgical language is Greek. Only 2500 faithful in Greece, Asia Minor (Turkey) and Europe. Greek Christians are almost all Orthodox, whose Patriarch is the Orthodox Patriarch of Constantinople.

• Hungarian – Descendants of Ruthenians who returned to Rome in 1646. The liturgical languages are Greek, Hungarian and English. The 300,000 faithful are found in Hungary, Europe and the Americas.

• Italo–Albanian – Never separated from Rome, these 60,000 Byzantine Rite Catholics are found in Italy, Sicily, Malta (added by this Blog) and the Americas. The liturgical languages are Greek and Italo–Albanian.

• Melkite – Catholics from among those separated from Rome in Syria and Egypt who resumed Communion with Rome at the time of the Crusades. However, definitive union only came in the 18th century. Melkite Greek Patriarch of Damascus. Liturgical languages are Greek, Arabic, English, Portuguese and Spanish. The over 1 million Melkite Catholics can be found in Syria, Lebanon, Jordan, Israel, Canada, US, Mexico, Brazil, Venezuela, Argentina and Australia.

• Romanian – Romanians who returned to Rome in 1697. The liturgical language is Romanian. There are over 1 million Romanian Catholics in Romania, Europe and the Americas. Most Romanian Christians are Romanian Orthodox.

• Russian – Russians who returned to communion with Rome in 1905. The liturgical language is Old Slavonic. An unknown number of the faithful in Russia, China, the Americas and Australia. Most Russian Christians are Russian Orthodox, whose Patriarch is the Orthodox Patriarch of Moscow.

• Ruthenian – Catholics from among those separated from Rome in Russia, Hungary and Croatia who reunited with Rome in 1596 (Brest–Litovsk) and 1646 (Uzhorod).

• Slovak – Byzantine Rite Catholics of Slovakian origin numbering 225,000 and found in Slovakia and Canada.

• Ukrainian – Catholics from among those separated from Rome by the Greek Schism and reunited about 1595. Patriarch or Metropolitan of Lviv. Liturgical languages are Old Slavonic and the vernacular. The 5.5 million Ukrainian Catholics can be found in Ukraine, Poland, England, Germany, France, Canada, US, Brazil, Argentina and Australia. During the Soviet era Ukrainian Catholics were violently forced to join the Ukrainian Orthodox Church. Their hierarchy, which continued to exist outside the homeland, has since been re–established in Ukraine.
 

ALEXANDRIAN FAMILY OF LITURGICAL RITES

The Church of Alexandria in Egypt was one of the original centers of Christianity, since like Rome and Antioch it had a large Jewish population which was the initial object of apostolic evangelization. Its Liturgy is attributed to St. Mark the Evangelist, and shows the later influence of the Byzantine Liturgy, in addition to its unique elements.
 
• Coptic – Egyptian Catholics who returned to communion with Rome in 1741. The Patriarch of Alexandria leads the 200,000 faithful of this ritual Church spread throughout Egypt and the Near East.  The liturgical languages are Coptic (Egyptian) and Arabic. Most Copts are not Catholics.
 
• Ethiopian/Abyssinian – Ethiopian Coptic Christians who returned to Rome in 1846. The liturgical language is Geez. The 200,000 faithful are found in Ethiopia, Eritrea,  Somalia, and Jerusalem.
 
 

Colin B. Donovan, STL (originally published on EWTN website)

Wednesday, August 14, 2019

Addition to Open letter to the diocesan Bishops and Auxiliary Bishops of the Roman Catholic Church

See the source image
The author of this letter, Mr. Oostveen (first from left) in a FIUV activity some years ago. 

The stakes are too high to simply ignore this fact; a proposed solution

Addition to Open letter to the diocesan Bishops and Auxiliary Bishops of the Roman Catholic Church


This letter has been sent by e-mail to about 3100 Bishops (Diocesan and Auxiliary)

2 February, 2019 -- Presentation of the Lord - Purification of the Blessed Virgin Mary

Your Excellency,

For the good of the Holy Catholic Church, I respectfully ask once more a little of your valuable time to consider the following, and with an earnest request to present this to the Holy Father and to the President of your Bishop’s Conference.
 
I refer to my mail of last month [http://www.ecclesiadei.nl/docs/open_letter.html] which identified for you the source of the “confusion, bitterness in human relations and fratricidal wars” that is evident in the Church since the Second Vatican Council. As befits a good engineer, after presenting you with the results of the problem analysis and its root cause, I now present to you a solution for the problem. Because the problem started due to the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” and continued with the introduction of the vague “spirit of the Council” in place of the clear hermeneutic rule set by Pope John XXIII, this problem is in essence of a supernatural origin. It therefore needs a supernatural solution, which expresses the unity between begging for mercy, a true confession of Faith and doing penance. The stakes are too high to simply ignore this fact.
 
My proposed solution is threefold:
First: The Church must in a gracious and humble manner, publicly request Mercy from the Holy Spirit This needs to be done by taking into account that the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” and its consequent “confusion, bitterness in human relations and fratricidal wars”, has penetrated so deeply into the Church that it has left virtually no one unaffected. 

Second: A public confession of Faith shall be made by all the Clergy and Hierarchy. This can follow the model of an extended Creed, like that of Pope Paul VI (Motu Proprio Solemnia Hac Liturgia, June 1968). In accordance with the Council opening address of Pope John XXIII, this creed should explain the full Doctrine “pure and integral”, “without attenuations or distortion” and in an understandable way without any ambiguity. This is essential, because the Church should "never depart the sacred patrimony of truth received from the Father", and above all, it should always act “in unity and in accordance with the Doctrine taught by the Fathers” [Ref. 1], [Ref. 2].

Third: The Church must publicly do penance. This is fundamentally necessary due to the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” by the majority of Council Fathers, and because so many Bishops, priests and religious had and have rejected the hermeneutic as set by Pope John XXIII. Such penance could be done by obliging all priests to celebrate individually – not as concelebrants - a number of Holy Masses that shall include the reading (in whole or in parts) of the extended Creed as a homily. The intentions of those masses shall be for all victims of that lack of gracious collaboration, over the last five decades both inside and outside the Church, for the healing of the wounds caused, for the conversion of all those who are still attached to that revolutionary spirit, and for the repose of the souls of those who have already died. [Ref. 3 ].

With my heartfelt gratitude for your kind and generous consideration, I offer you the assurance of my filial support and prayers, I hope for a speedy reply, and I humbly ask for the grace of your blessing.

Faithfully in Christo

 
The lack of gracious collaboration and the rejection of the hermeneutic as defined by Pope John XXIII has been initiated by those who were attached to the New Theology that in its turn was strongly influenced by modern ideologies. Here, among other points, this Creed should include a clear explanation why, in the light of the Truth, all ideologies of the modern times are principally false. This is especially so regarding the subject of unrestricted evolutionism that implicitly denies the Truth of original sin.

Given the subject of the upcoming meeting of the presidents of the Bishops' Conferences in the Vatican, sexual abuse by clergy is necessarily very topical. To this end, and especially because of the influence of silencing and implicit denial of original sin, this Creed should unequivocally include the Doctrine of the Church on sexuality: 
      • Procreation must be stated (reiterated) as the first goal of sexuality.
      • Homosexual activity must be acknowledged as and considered to be the main source of sexual abuse by clergy, but indeed not the only one. This can be clearly deduced from the statistics of the situation, where about 80% (USA) and 85% (the Netherlands) of the victims of sexual abuse by the clergy are male. Like all other disordered forms of sexuality, homosexuality exists due to original sin and our consequent fallen nature. Homosexual activity is therefore objectively a sin against the natural order, and as such one of the sources of sexual abuse. Though the abuse of priestly power in general is a grave sin, and creating victims of sexual abuse by that power is even a very grave sin, yet it has to be distinguished from the sexual abuse itself. The abuse of power over their victims, as well as the covering-up of sexual abuse by clergy, would not exist here without the evident lack of self-control due to a weakness of will, and the loss of discipline over their sexual feelings by the abusers. Therefore, the sexual abuse by members of the clergy must be considered as a matter of very grave sinfulness generally, precisely because it is also a violence against the vows they solemnly made to God at ordination.
      • However, because, sexual abuse outside the Church is considerably more prevalent than that by the clergy, the very large numbers of those victims cannot count on any mea culpa’ by the worldly abusers. On the contrary, what can these victims expect from ideologist physicians, psychologists, politicians, jurists, public media and so on. They are the same people whom have strived for so many decades towards political acceptance and legalisation in favour of all kinds of disordered forms of sexuality, as if these would be normal forms of sexual behaviour. This makes the responsibility of the Church, not only towards the victims of the sexual abuse by clergy, but to all victims inside and outside the Church, all the more important and necessary.
      • A responsibility not only for explaining the full Doctrine on sexuality “pure and integral”, “without attenuations or distortion”, in an understandable way without any ambiguity, but also for restoring and maintaining the unity between Doctrine and discipline.

Reference 3

The rationale for proposing that “all priests shall celebrate individually – not as concelebrants - a number of Holy Masses”, is because only in this way one can be sure that all priests will be confronted individually with the text of the Creed as a penitential act.

One of the Holy Masses offered should focus on the part of the Creed that explains the full Doctrine on sexuality. The intention shall be for healing the wounds of all victims of sexual abuse, both inside and outside the Church, as well as for true repentance and conversion of the abusers, and all who covered up or made the abuses possible.

Friday, July 12, 2019

Another traditional Catholic group - with links to Malta - suppressed!

Tridentine Mass


More bad news concerning traditional Catholic groups. In recent years, traditional Catholic groups such as the Little Sisters of the Redeemer, the Trappists of Aachen and the Franciscans of the Immaculate, have been de facto annihilated. On 30 June 2019, Pope Francis suppressed another group of priests in Italy known as Opera Familia Christi, from the Archdiocese of Ferrara-Comacchio. No reasons have been given for this latest suppression. 

Opera Familia Christi is remembered with affection in Malta because, on 24 June 2016, it celebrated the first Tridentine Mass since the introduction of the Novus Ordo in 1970, at St. Paul's Chapel in Birkirkara. One sincerely hopes that similar drastic measures will not be imposed on the only traditional Catholic chaplaincy in Malta - the Apostolate of Saint Paul Malta.

This Blog will continue to update its readers with any relevant information concerning the Fraternity of St. Peter, the Institute of Christ the King Sovereign Priest, and other traditional priestly groups.


Thursday, June 27, 2019

Communiqué of the International UNA VOCE Federation on Order of Malta ban of the Traditional Latin Mass

Image result for great siege of malta 1565


Rome, 13 June, 2019   

The FIUV notes with regret the letter, dated 10th June, from Fra’ Giacomo Dalla Torre, Grand Master of the      Sovereign Military and Hospitaler Order of St John of Jerusalem, of Rhodes, and of Malta (the ‘Order of      Malta’), forbidding the celebration of the Traditional Latin Mass (the Extraordinary Form) in the context of        the Order’s liturgical life.


Since this letter has become public, we would like to observe that it does not accurately present the      provisions of Pope Benedict XVI’s Apostolic Letter, given motu proprio, Summorum Pontificum. Article 3,      cited in the Grand Master’s letter, explicitly allows religious communities to have not only private but    conventual celebrations of Mass in the Extraordinary Form, without reference to the Major Superior (in the    case of the Order of Malta, the Grand Master or the Prelate). His permission is required only in cases where    the community ‘wishes to have such celebrations frequently, habitually or permanently’.


The Grand Master’s letter also neglects the right of the faithful, from which the religious and lay member of     the Order of Malta are not excluded, from requesting celebrations of Mass in the Extraordinary Form       (Article   4). Celebrations in the context of special occasions such as pilgrimages are explicitly             anticipated (Article 5    §3). Pastors and rectors of churches are directed to accede to such requests         (Article 5, §1 and §5).


The Federation would like to emphasise that the Extraordinary Form is a part of the liturgical patrimony of       the Church which represents ‘riches’ for the Church, which should not be neglected or excluded, and     certainly not on the basis of a narrow conception of unity which excludes the variety of liturgical        expressions permitted in the Church. As Pope Benedict expressed it:


‘These two expressions of the Church’s lex orandi will in no way lead to a division in the Church’s
 lex credendi (rule of faith); for they are two usages of the one Roman rite.’ (Summorum Pontificum,    
Preamble)

Foederatio Internationalis Una Voce

Thursday, June 20, 2019

Important Exorcisms - Part 1

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Today we will start an interesting series about exorcisms that took place on a woman in Switzerland between 1975‑1978. Speaking through the possessed woman, the demons were forced to tell the truth by Our Lady under the Solemn Church Exorcism, which was witnessed by the following priests who have all expressed their conviction of the authenticity of the revelations made by the demons upon the order of the Blessed Virgin:
 
1. Abbot Albert‑l`Arx, Niederbuchorten
2. Abbot Arnold Elig, Ramiswil
3. Abbot Ernest Fischer, Missionary, Gossau (St.‑Gall).
4. Rev. Father Pius Gervasi, O.S.B., Disentis
5. Abbot Karl Holdener, Ried
6. Rev. Father Gregoire Meyer, ‑ Trimbach
7. Rev. Father Robert Rinderer, C.P.P.S., Auw
8. Abbot Louis Veillard, Cerneux‑Pequignot

The text is of the exorcism that took place on 14 August 1975. (E stands for exorcist, A stands for Akabor, a fallen angel, from The Choir of Thrones. The parts are about the Holy Mass and liturgy:


A: There were a few small things, which needed to be changed, but most of it - no. Believe me! In the liturgy, there was practically nothing to be changed. Even the Gospel reading should not be in the vernacular; it would be better if the Holy Mass were said in Latin. The reason can be seen if you just look at the Consecration, only the Consecration, but that is typical. At the Consecration, one uses the words: “This is My Body which will be given up for you”, followed by: “This is My Blood, which will be shed for you and for a great number”. That is what Jesus said.
 
E: It is not correct to say “for all”? Tell the truth, in the name... you have no right to lie.
 
A: It certainly isn't. The translations have not been completely accurate, and this is particularly the case with “for all”. It should not, and cannot, be “for all” - it should be “for a great number”. When the text is not correct, so the abundance of graces diminishes; the channel of graces still flows, but only sparsely. And the Consecration is accompanied by so many graces when the priest does things correctly, according to the old Tradition, and according to the Will of God. For you and for a great number” must be said, just as Christ Himself said it.
 
E: But, didn't Christ shed His Blood for all? Tell the truth in the name...!
 
A: No, He would have liked to shed it for all, but, in fact, it did not flow for all.
 
E: Because many have rejected it? Tell the truth in the name...!
 
A: Exactly; in this way it did not flow for all, for it did not flow for us in Hell.
 
E: Tell the truth, in the name...!
 
A: The new order of the Mass - the bishops have changed the Tridentine Mass - the new Mass is absolutely not as They up there want it (he points upward). The point will soon be reached when the whole Mass will no longer be valid.
 
E: How is the Tridentine Mass, the old Mass, which was prescribed by Pope St. Pius V? Tell the truth, in the name... and you have no right to lie!
 
A: It is the best in existence; it is in the standard, the true, the good Mass (he groans).
 
E: Akabor, tell the truth, in the name of and by the order of, the Blessed Virgin! We order you to say everything she charges you to say!
 
A: I said all that against my will, but I was made to! She up there (He points upward) forced me (he mutters).
 
E: Is there anything more that you must say, in the name..! But speak only the truth! Tell the truth, in the name...!
 
A: In the Mass, the true Mass, the Tridentine Mass, there used to be thirty-three Signs of the Cross. Now, there are very few - sometimes two, three when all goes well. And at the end - for the Blessing - you are not even required to get down on your knees (he cries and weeps despairingly). Do you know how we would kneel down...would fall to our knees...if we were still able to (he weeps and wails).
 
E: Is that correct – thirty-three Signs of the Cross were made at Holy Mass? Tell the truth, in the name…!
 
A: Of course it is correct, it is even compulsory. When it happens that way, we are not present; we are forced to flee from the Church; but the way things are now, we are there. The 'Asperges Me' must also be restored.” During the Asperges, we were obliged to flee before the holy water and the incense. The burning of incense must also be resumed. And, after Mass, the prayers “St. Michael the Archangel”, the three “Hail Mary's” and “Hail Holy Queen” must be said again.
 
E: Tell the truth, say what you must say, in the name...!
 
A: Lay people should not distribute Holy Communion (he cries out in a frightful voice), not at all! Not even nuns and brothers, never! Do you believe Christ would have entrusted this to the Apostles, if women and laymen were able to do it (he groans). How I was forced to say that!


Monday, June 17, 2019

Catholic Church in Valletta to be handed over to the Russian Orthodox Church?


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The Church of Tal-Pilar attached with Auberge d'Aragon.
 
 
A number of years ago, the previous Committee of Pro Tridentina (Malta) had circulated a petition for Tridentine Mass to be celebrated in Valletta. Although the church in question had not been mentioned, research into the organisation's correspondence showed that the petition was for the same church to be used.
 
Interestingly, Heritage Malta - under whose tutelage the church building falls -  was open and interested in providing the building for the celebration of Tridentine Mass in Valletta on a regular (weekly, probably on Sunday morning). However, the project never took off because - allegedly - the Curia did not allow any priest from celebrating Tridentine Mass there. 
 
But, in an interesting development, this church will likely be handed over to the Russian Orthodox Church! Here is a text of the petition being circulated within the Russian Community in Malta:
 
"Brothers and sisters,

As you know, we are trying to get construction permit to build our church in Kappara, San Gwann. Unfortunately, since January of this year, the Planning Authority has not responded to any of our requests. We do not know what is happening there or how long the process of reviewing of our application will last.

Our parishioners found a long-empty temple in Valletta, which belongs to the Government of Malta, and suggested to petition the Prime Minister of Malta to hand it over to our parish. 

For some administrative reasons, the petition must be submitted very quickly, literally, within a week. Please respond to those who are willing to collect signatures on a petition. We will send you a blank form and instructions on how to fill it in.

Let's start work together to get our church and a permanent priest.

Parish council"
 
Reliable information says that the Catholic Church authorities in Malta have agreed that the church building be used by the Russian Orthodox Church in Malta. One therefore wonders why the traditional Catholic community in Malta was hampered in the first place.

Tuesday, June 11, 2019

The Knights of Malta and the Tridentine Mass - Part 2

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The letter by Grand Master Dalla Torre that suppresses the Tridentine Mass.
More than six years ago, the then President of Pro Tridentina (Malta) had indicated in this article that a one off Tridentine Mass in Valletta had been allowed with restrictions imposed on a delegation of the Knights of St. John.
 
A controversy had occurred several months after this event as was outlined here. Unfortunately, once again, this organisation was proven right.
 
A letter issued by the Grand Master of the S.M.O.M., Giacomo Dalla Torre, has decreed that the Tridentine Mass is being suppressed by the once-Catholic Order with immediate effect. Allegedly to "guarantee the cohesion and communion of the Order!" This goes in direct contravention of the spirit of Summorum Pontificum and surely Benedict XVI is not happy with this event.
 
What a betrayal by the once glorious Order that defended Christendom!  

Tuesday, May 28, 2019

Talba lil San Filippu Neri - patrun ta' Pro Tridentina (Malta)

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O Alla omnipotenti u ħniena, li għall-benefiċċju u l-kumdità tagħna għandna Qaddis fil-Knisja, l-għażiż San Filippu Neri, u b'mod għamiltu l-Appostlu ta' Ruma, il-mudell tas-saċerdoti, is-sid u l-kaptan taż-żgħażagħ, ilqa' t-talb li ngħaddu lilek, spiritwalment magħquda miegħu u agħtina l-grazzja, permezz tal-interċessjoni tiegħu u l-merti ta' Sidna Ġesù, biex nimitaw il-purità tiegħu, il-karità tiegħu, il-glorja qaddisa tiegħu f'kull ħidma tajba, id-devozzjoni tiegħu għas-SS. Verġni, biex aħna ukoll nkunu nistgħu jistħoqqilna ngawdu miegħu u mal-qaddisin kollha l-glorja fil-patrija mbierka tal-ġenna. Amen.

Tuesday, April 30, 2019

A sustained attack in Malta on those in favour of the Tridentine Mass - 5

Fr Joe Inguanez: “We are faced with a crisis of faith. Attendance at Sunday Mass, important though this is, is not the main issue”
 
The latest article of a series... extracts below:
Clericalism is one of our comfort zones. Clericalism was described by Pope Francis as one of the strongest challenges facing the Church. Even liturgical celebrations, holy though they may be, can become one of our clerical and lay comfort zones.
One falls into the trap of clericalism when one considers the priesthood as a privilege rather than a service, when priests become the ‘officers’ of the institution rather than the servants of the people, when they choose the front rows rather than at the back seat in the temple.
There is another trap: when the laity are considered or consider themselves as the ‘lunga manus’ of the clergy.
You write in your introduction to the census that in the same way that a clerical garb does not make one a priest, liturgical vestments do not make the liturgy religious. What does make it religious?
The Italian proverb that the religious garment doesn’t make the monk can hardly be contested.
Liturgical vestments can create an ambience which Rudolf Otto, in his analysis of religious, refers to as “numinous”, which he described as a fearful and fascinating mystery. Very often this is the way God has been presented.
However, as far as Christian religious experience is concerned, this is only partially true. The Church itself is a mystery. It is a mystery because it is the Body of the Incarnate Christ. Christ is the Immanuel – God-is-with-us. Jesus was never the object of fear but of love. How could children and sinners rush after a man who was fearsome?
The aspect of Immanuel should be the heart of the liturgical action. In its millennial history the Church made many mistakes on this point. And we have some in Malta who want to present this type of liturgical drama which literally created a distance between the actors and the audience, the priest and the congregation.
Let us take just one example. The Church has dropped the use of black liturgical vestments; yet there are still a few who doggedly ignore this and also cover the walls of their church with black drape. 
Religiosity entails several dimensions, and the liturgy is one of them. But essentially Christian religiosity entails the acceptance of the supernatural in all aspects of our life. The rest is consequential.
In terms of the liturgy then, what will make, in your words, “leavers or absentees return to Sunday Mass”?
Of it nature, the liturgy is divine and human. Its main characteristic lies in the fact that it is communitarian, and participatory, and Christological. In fact, the priest was prohibited from celebrating Mass without a community; then through the biggest stretch of imagination, we reduced that community to the presence of an altar server or one person in the pews!
The liturgy should never be the simple repetition of liturgical texts, as if it were a mantra, but an expression of the joy and sorrow of God’s people in union with Christ as their Head.
When immobilism taints the liturgy it will become ritualistic or worse rubricistic. It must celebrate the adoration of God ‘here and now’ in memory of Christ. Ritual in the liturgy should have a meaning to the congregation, otherwise it will be little more than the theatre of the absurd, thus rendering the liturgy irrelevant to human needs.
Is the local Church burying its head in the sand about the situation?
The way your question is worded already indicates the restrictive mentality inherited from liturgical texts. Why should we refer to the local Church and not to the Maltese Church? Did Paul ever say the local Church of Corinth? Does not Paul speak of the early Christian communities as Churches? Don’t you think that such expressions as ‘the local Church’ reflects a frame of mind that is still living in the fear of the Protestant Reformation?
I must be honest. There are several parishes, groups and communities in the Maltese Church who are open to new and in no way unorthodox liturgical innovations.
However, I am sorry to say that unfortunately, the Liturgical Commission, instead of becoming the motor for liturgical revival and keeping alive a post-Conciliar liturgical movement, has turned itself into an office. It would be more honest if we were to rename it as the Commission for the Official Translation of Liturgical Texts! And, from under the grapevine the translation I have at hand is not something to write home about!
This immobility might explain why in 2005, 35 per cent of the attendees went to Mass outside their territorial parish, and this percentage remained constant in 2017 when 35.2 per cent acted similarly. Are we aware that this will lead to the erosion of the territorial parish as community, if this exists, at all, thus undermining its main raison d’être?
These is still another category who want to turn the clock back. For them this has become an ideology in the Marxist sense of the concept.