"Love one another: if this only be done, it is enough."

"Love one another: if this only be done, it is enough."

The Acta of St. John the Evangelist, from Matins of the Feast
Online Source: www.breviary.net

Second Nocturn
The Psalms and Antiphons for the Second Nocturn are taken from the Common
Absolutio: Ipsíus píetas et misericórdia nos ádjuvet, qui cum Patre et Spíritu Sancto vivit et regnat in sæcula sæculórum.R.  Amen.	Absolution:  May his loving-kindness and mercy assist us.  Who, with the Father, and the Holy Ghost, liveth and reigneth, for ever and ever. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 4: Deus Pater omnípotens sit nobis propítius et clemens. R.  Amen.	Benediction 4:  May God the Father Almighty shew us his mercy and pity. R.  Amen.
Lesson iv
Ex libro sancti  Hierónymi Presbyteri de Scriptóribus ecclesiásticis	The Lesson is taken from the Book on Ecclesiastical writers, written by St. Jerome the Priest
Cap. 9
Joánnes Apóstolus, quem Jesus amávit plúrimum, fílius Zebedæi, frater Jacóbi Apóstoli, quem Heródes post passiónem Dómini decollávit, novíssimus ómnium scripsit Evangélium, rogátus ab Asiæ epíscopis, advérsus Cerínthum, aliósque hæréticos, et máxime tunc Ebionitárum dogma consúrgens, qui ásserunt Christum ante Maríam non fuísse : unde et compúlsus est divínam ejus nativitátem edícere.	The Apostle John, whom Jesus loved, was a son of Zebedee, and the brother of that James the Apostle who was beheaded by Herod soon after our Lord suffered.  He was the last of the Evangelists to write his Gospel, which he published at the request of the Bishops of Asia against Cerinthus and other hereticks, and particularly against the then spreading doctrine of the Ebionites, who asserted that Christ had had no existence before Mary.  It was therefore needful for the Evangelist to declare his eternal and divine generation.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Qui vícerit, fáciam illum colúmnam in templo meo, dicit Dóminus :  * Et scribam super eum nomen meum, et nomen civitátis novæ Jerúsalem. V.  Vincénti dabo édere de ligno vitæ, quod est in paradíso Dei mei. R.  Et scribam super eum nomen meum, et nomen civitátis novæ Jerúsalem.	R.  Him that overcometh will I make a pillar in the temple of my God, saith the Lord : *  And I will write upon him my new Name, and the name of the city of my God, the new Jerusalem.V.  To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God. R.  And I will write upon him my new Name, and the name of the city of my God, the new Jerusalem.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
Quarto décimo ígitur anno, secúndam post Nerónem persecutiónem movénte Domitiáno, in Patmos ínsulam relegátus, scripsit Apocalypsim, quam interpretátur Justínus Martyr et Irenæus.  Interfécto autem Domitiáno, et actis ejus ob nímiam crudelitátem a senátu rescíssis, sub Nerva príncipe rédiit Ephesum :  ibíque usque ad Trajánum príncipem persevérans, totas Asiæ fundávit rexítque ecclésias : et conféctus sénio, sexagésimo octávo post passiónem Dómini anno mórtuus, juxta eámdem urbem sepúltus est.	In the fourteenth year of Domitian, whilst this same was stirring up the second persecution after that of Nero, John was exiled to the Island of Patmos where he wrote his Apocalypse, whereon commentaries have been composed by Justin Martyr and Irenaeus.  When Domitian was killed, the Senate annulled all his acts on account of their excessive severity, and the Apostle returned to Ephesus during the reign of Nerva.  There he remained until the time of Trajan, and founded and governed all the churches of Asia.  There also in an extreme old age, he died, in the sixty-eighth year after the Lord's passion, and was buried near the same city of Ephesus.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The ruins of the basilica of St. John, Ephesus
R.  Diligébat autem eum Jesus, quóniam speciális prærogatíva castitátis amplióri dilectióne fécerat dignum :  * Quia virgo eléctus ab ipso, virgo inævum permánsit. V.  In cruce dénique moritúrus, huic Matrem suam vírginem vírgini commendávit. R.  Quia virgo eléctus ab ipso, virgo in ævum permánsit.	R.  And Jesus did love John much, for the prerogative of a singular purity made him worthy of a fuller love ; * Who was virgin when Jesus chose him, and thereafter kept himself virgin.V.  Dying on the Cross, the Lord commended his Virgin-Mother to his virgin disciple. R.  Who was virgin when Jesus chose him, and thereafter kept himself virgin.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Ex Commentáriis ejúsdem in Epístolam ad Gálatas	The Lesson is taken from the Commentary upon the Epistle to the Galatians, by the same author
Lib. 3, cap. 6
Beátus Joánnes Evangelísta, cum Ephesi morarétur usque ad últimam senectútem, et vix inter discipulórum manus ad ecclésiam deferrétur, nec posset in plura vocem verba contéxere ; nihil áliud per síngulas solébat proférre colléctas, nisi hoc : Filíoli, dilígite altérutrum.  Tandem discípuli et fratres, qui áderant, tædio affécti quod éademsemper audírent, dixérunt : Magíster, quare semper hoc lóqueris?  Qui respóndit dignam Joánne senténtiam : Quia præcéptum Dómini est ; et, si solum fiat, súfficit.	The blessed Evangelist John lived at Ephesus down to such an extreme old age that he was with difficulty supported in the arms of his disciples and so was carried to the church.  And being unable to articulate many words, he was wont to utter each time to the congregation the simple words : Little children, love one another.  At last his disciples and brethren were weary of hearing these words so often, and asked him : Master, wherefore ever sayest thou this only?  Whereto he gave an answer worthy of John : It is the commandment of the Lord, and if this only be done, it is enough.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  In médio Ecclésiæ apéruit os ejus, * Et implévit eum Deus spíritu sapiéntiæ et intelléctus. V.  Jucunditátem et exsultatiónem thesaurizávit super eum. R.  Et implévit eum Deus spíritu sapiéntiæ et intelléctus. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Et implévit eum Deus spíritu sapiéntiæ et intelléctus.	R.  In the midst of the congregation he opened his mouth : * And the Lord filled him with the Spirit of Wisdom and Understanding.V.  He shall find joy, and a crown of gladness. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And the Lord filled him with the Spirit of Wisdom and Understanding.

The Awe of the Incarnation Can Only be Expressed in Hymnody

The Awe of the Incarnation Can Only be Expressed in Hymnody

In the 5199th year of the creation of the world... when the whole world was at peace...

In the 5199th year of the creation of the world... when the whole world was at peace...

From the Roman Martyrology, Christmas Day
Online Source: www.breviary.net

December 25
Octávo Kaléndas Januárii.  Luna...	The Twenty-Fifth Day of December.  The... Day of the Moon.
a b c d e f g h i k l m n p q r s t u 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24                                       A B C D E F F G H M N P 25 26 27 28 29 30 29 1 2 3 4 5 Announcement of any movable feasts
A nno a creatióne mundi, quando in princípio Deus creávit cœlum et terram, quínquies millésimo centésimo nonagésimo nono: A dilúvio autem, anno bis millésimo nongentésimo quinquagésimo séptimo: A nativitáte Abrahæ, anno bis millésimo quintodécimo: A Moyse et egréssu pópuli Israël de Ægypto, anno millésimo quingentésimo décimo: Ab unctióne David in Regem, anno millésimo trigésimo secúndo; Hebdómada sexagésima quinta, juxta Daniélis prophetíam: Olympíade centésima nonagésima quarta: Ab urbe Roma cóndita, anno septingentésimo quinquagésimo secúndo: Anno Impérii Octaviáni Augústi quadragésimo secúndo, toto Orbe in pace compósito, sexta mundi ætáte, Jesus Christus ætérnus Deus, æterníque Patris Fílius, mundum volens advéntu suo piíssimo consecráre, de Spíritu Sancto concéptus, novémque post conceptiónem decúrsis ménsibus (Hic vox elevatur, et omnes genua flectunt), in Béthlehem Judæ náscitur ex María Vírgine factus Homo.	I n the 5199th year of the creation of the world, from the time when in the beginning God created heaven and earth; from the flood, the 2957th year; from the birth of Abraham, the 2015thyear; from Moses and the going-out of the people of Israel from Egypt, the 1510th year; from the anointing of David as king, the 1032nd year; in the 65thweek according to the prophecy of Daniel; in the 194th Olympiad; from the founding of the city of Rome, the 752ndyear; in the 42nd year of the rule of Octavian Augustus, when the whole world was at peace, in the sixth age of the world: Jesus Christ, the eternal God and Son of the eternal Father, desiring to sanctify the world by His most merciful coming, having been conceived by the Holy Ghost, and nine months having passed since His conception (A higher tone of voice is now used, and all kneel) was born in Bethlehem of Juda of the Virgin Mary, having become man.
Hic autem in priori voce dicitur, et in tono passionis: N atívitas Dómini nostri Jesu Christi secúndum carnem.  Quod sequitur, legitur in tono Lectionis consueto; et surgunt omnes.	In the same higher tone of voice and in the tone of the Passion: T HE NATIVITY of our Lord Jesus Christ according to the flesh.  That which follows is said in the customary tone of the Martyrology, and all arise.

Agnosce, o Christiane, tuam dignitatem: St. Leo the Great on the True Source of Human Dignity

Agnosce, o Christiane, tuam dignitatem: St. Leo the Great on the True Source of Human Dignity

The Christmas Sermon of St. Leo the Great
(From Matins of Christmas Day, 2nd Nocturn)
Online Source: www.breviary.net

Lesson iv
Sermo sancti Leónis Papæ	The Lesson is taken from a Sermon by St. Leo the Pope
Sermo 1 de Nativitáte Domini
Birthplace of our Lord and Saviour Church of the Nativity, Bethlehem
Salvátor noster, dilectíssimi, hódie natus est : gaudeámus.  Neque enim fas est locum esse tristítiæ, ubi natális est vitæ : quæ, consúmpto mortalitátis timóre, nobis íngerit de promíssa ætérnitáte lætítiam.  Nemo ab hujus alacritátis participatióne secérnitur.  Una cunctis lætítiæ commúnis est rátio : quia Dóminus noster, peccáti mortísque destrúctor, sicut nullum a reátu líberum réperit, ita liberándis ómnibus venit. Exsúltet sanctus, quia appropínquat ad palmam : gáudeat peccátor, quia invitátur ad véniam : animétur Gentílis, quia vocátur ad vitam.  Dei namque Fílius secúndum plenitúdinem témporis, quam divíni consílii inscrutábilis altitúdo dispósuit, reconciliándam auctóri suo natúram géneris assúmpsit humáni, ut invéntor mortis diábolus, per ipsam, quam vícerat, vincerétur.	Dearly beloved : Unto us is born this day a Saviour.  Therefore let us rejoice.  Sadness should find no place amongst those who keep the Birthday of Life.  For as of this day Life came unto us dying creatures, to take away the sting of death, and to bring the bright promise of joy eternal.  And no one is excluded from sharing in this our gladness.  For all mankind hath one and the same cause thereof, to wit, that our Lord, the Destroyer of sin and death, because he findeth no one free from condemnation, is come to set everyone free.  Rejoice, O saint, for thou drawest nearer thy crown!  Rejoice, O sinner, for thy Saviour offereth thee pardon!  Rejoice, O Jew, for Messias is come.  Rejoice, O Gentile, for God calleth thee to life!  Now is come the fulness of time, fixed by the unsearchable counsel of God, when the Son of God took upon him the nature of man, that he might reconcile it to its Maker.  Now is come the time when the devil, the inventor of death, is met and beaten in that very flesh which hath been the field of his victory.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  O magnum mystérium, et admirábile sacraméntum, ut animália vidérent Dóminum natum, jacéntem in præsépio :* Beáta Virgo, cujus víscera meruérunt portáre Dóminum Christum. V.  Ave, María, grátia plena : Dóminus tecum. R.  Beáta Virgo, cujus víscera meruérunt portáre Dóminum Christum.	R.  How great the mystery, fraught with a wondrous, hidden meaning, that beasts should behold the new-born Lord, lying in the manger : *Blessed art thou, O Virgin, whose womb was made meet to bear the Lord Christ. V.  Hail, Mary, full of grace : the Lord is with thee. R.  Blessed art thou, O Virgin, whose womb was made meet to bear the Lord Christ.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 5: Christus perpétuæ det nobis gáudia vitæ.R.  Amen.	Benediction 5: May Christ bestow upon us the joys of life eternal. R.  Amen.
Lesson v
In quo conflíctu pro nobis ínito, magno et mirábili æquitátis jure certátum est, dum omnípotens Dóminus cum sævíssimo hoste non in sua majestáte, sed in nostra congréditur humilitáte : objíciens ei eámdem formam, eamdémque natúram, mortalitátis quidem nostræ partícipem, sed peccáti totíus expértem.  Aliénum quippe ab hac nativitáte est, quod de ómnibus légitur : Nemo mundus a sorde, nec infans, cujus est uníus diéi vita super terram.  Nihil ergo in istam singulárem nativitátem de carnis concupiscéntia transívit, nihil de peccáti lege manávit.  Virgo régia Davídicæ stirpis elígitur, quæsacro gravidánda fœtu, divínam humanámque prolem prius concíperet mente, quam córpore.  Et ne supérni ignára consílii ad inusitátos pavéret affátus, quod in ea operándum erat a Spíritu Sancto, collóquio discit angélico : nec damnum credit pudóris, Dei Génitrix mox futúra.	When the Almighty Lord entered this field of battle against the devil, he did so in great and wondrous fairness.  For against our cruel enemy he opposed not the armament of his uncreate Majesty, but the lowliness of our flesh.  He brought against him the very shape and the very nature of our mortality, with this difference only, that he was without sin.  For his birth is not like that of the ordinary run of men, of whom there is the saying : No one is clean from stain, not even the day-old babe.  In this birth alone no desires of the flesh had place.  In this birth alone no consequence of sin had part.  A Virgin of the kingly lineage of David was chosen to be the Mother who grew heavy with the sacred Child.  She was chosen to conceive this divine and human offspring in her body because already she had conceived him in her soul.  And that the unwonted events ordained by the counsel of God might cause her no alarm, she was taught them beforehand when the Angel announced that what was to be wrought in her was of the Holy Ghost, and that to become the Mother of God was not to forego her virgin modesty.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Beáta Dei Génitrix María, cujus víscera intácta pérmanent : * Hódie génuit Salvatórem sæculi.V.  Beata, quæ crédidit : quóniam perfécta sunt ómnia, quæ dicta sunt ei a Dómino. R.  Hódie génuit Salvatórem sæculi.	R.  Blessed is God's holy Mother, Mary, maiden undefiled, * For as on this day she hath brought forth the Saviour of the world. V.  Blessed is she that believed, for there shall be a performance of those things which were told her from the Lord. R.  For as on this day she hath brought forth the Saviour of the world.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 6: Ignem sui amóris accéndat Deus in córdibus nostris. R.  Amen.	Benediction 6: May God enkindle in our hearts the fire of his holy love. R.  Amen.
Lesson vi
Church of the Nativity, Bethlehem
Agámus ergo, dilectíssimi, grátias Deo Patri, per Fílium ejus in Spíritu Sancto : qui propter multam caritátem suam, qua diléxit nos, misértus est nostri : et cum essémus mórtui peccátis, convivificávit nos Christo, ut essémus in ipso nova creatúra, novúmque figméntum.  Deponámus ergo véterem hóminem cum áctibus suis : et adépti participatiónem generatiónis Christi, carnis renuntiémus opéribus.  Agnósce, o Christiáne, dignitátem tuam : et divínæ consors factus natúræ, noli in véterem vilitátem degéneri conversatióne redíre.  Meménto, cujus cápitis et cujus córporis sis membrum.  Reminíscere, quia érutus de potestáte tenebrárum, translátus es in Dei lumen et regnum.	Wherefore, dearly beloved, let us give thanks to God the Father, through his Son, in the Holy Ghost : who for his great love, wherewith he loved us, hath had mercy on us ; and even when we were dead in sins, hath quickened us together with Christ, that in him we might be a new creature, and a new workmanship.  Let us then put off the old man with his deeds.  And, having obtained a share in the Sonship of Christ, let us renounce the deeds of the flesh.  Acknowledge, O Christian, thine own dignity, who hast been made partaker of the divine nature, and change not back my misdoing into thy former baseness.  Bethink thee whose Body it is whereof thou art made a member, and who is its Head.  Be mindful that he hath delivered us from the power of darkness, and translated us into God's light and God's kingdom.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Sancta et immaculáta virgínitas, quibus te láudibus éfferam, néscio : *Quia quem cæli cápere non póterant, tuo grémio contulísti.V.  Benedícta tu in muliéribus, et benedíctus fructus ventris tui. R.  Quia quem cæli cápere non póterant, tuo grémio contulísti. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Quia quem cæli cápere non póterant, tuo grémio contulísti.	R.  O blessed Maiden, so holy and spotless in thy virginity, I know not how to praise thy greatness : *For thou hast borne in thy breast him whom the heavens cannot contain. V.  Blessed art thou among women, and blessed is the fruit of thy womb. R.  For thou hast borne in thy breast him whom the heavens cannot contain. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  For thou hast borne in thy breast him whom the heavens cannot contain.

Our Lord and the Aristocracy

Our Lord and the Aristocracy

Allocution of Pope Benedict XV to the Roman Patriciate and Nobility (Jan. 5, 1917)

"Our Lord Jesus Christ Willed to Be Born Poor, but He Also Wanted to Have a Signal Relationship with the Aristocracy" 
(on Nobility.org).

New Doctress of the Church: Hildegard of Bingen

New Doctress of the Church: Hildegard of Bingen

She will be the 35th Doctor (including St. John of Ávila), and the 4th Doctress.

All Further Attacks by Feeneyites Will be Referred to St. Thomas: Ite ad Thomam

All Further Attacks by Feeneyites Will be Referred to St. Thomas: Ite ad Thomam

Today I received a nastygram in the form of a comment that accused me of heresy for not believing in "Water Baptism."  

I see you're still an extremist for Satan and Hell for rejecting the Catholic Salvation and Water Baptism Dogma. There is a Formal Abjuration on Section 19.1 of Immaculata-one.com in case you ever want to become a Christian. 

I get this despite my belief in the Catholic dogma on the necessity of baptism for salvation.  I suppose the comment is a reference to my acceptance of the doctrines of baptism of desire and of blood, commonly held by the Fathers and theologians and taught by the Church in Her catechisms and tacitly through her practice, but commonly denied by Feeneyites (although only downplayed by the smartest among them).

If I'm a heretic for teaching baptism of desire/blood, then St. Thomas Aquinas is a heretic, and therefore the Church canonized a heretic and made him the Universal Doctor of the Church, which means that She is not infallible.  How absurd!  

Henceforth, I will not pause to respond in detail to attacks.  From now on, when I receive another of these nastygrams, I will simply reply: Ite ad Thomam, "Go to Thomas":   

From Summa theologiae III.66.11:

Whether three kinds of Baptism are fittingly described--viz. Baptism of Water, of Blood, and of the Spirit? 

 Objection 1. It seems that the three kinds of Baptism are not fittingly described as Baptism of Water, of Blood, and of the Spirit, i.e. of the Holy Ghost. Because the Apostle says (Ephesians 4:5): "One Faith, one Baptism." Now there is but one Faith. Therefore there should not be three Baptisms. 

 Objection 2. Further, Baptism is a sacrament, as we have made clear above (Question 65, Article 1). Now none but Baptism of Water is a sacrament. Therefore we should not reckon two other Baptisms. 

 Objection 3. Further, Damascene (De Fide Orth. iv) distinguishes several other kinds of Baptism. Therefore we should admit more than three Baptisms. On the contrary, on Hebrews 6:2, "Of the doctrine of Baptisms," the gloss says: "He uses the plural, because there is Baptism of Water, of Repentance, and of Blood." 

 I answer that, As stated above (Question 62, Article 5), Baptism of Water has its efficacy from Christ's Passion, to which a man is conformed by Baptism, and also from the Holy Ghost, as first cause. Now although the effect depends on the first cause, the cause far surpasses the effect, nor does it depend on it. Consequently, a man may, without Baptism of Water, receive the sacramental effect from Christ's Passion, in so far as he is conformed to Christ by suffering for Him. Hence it is written (Apocalypse 7:14): "These are they who are come out of great tribulation, and have washed their robes and have made them white in the blood of the Lamb." In like manner a man receives the effect of Baptism by the power of the Holy Ghost, not only without Baptism of Water, but also without Baptism of Blood: forasmuch as his heart is moved by the Holy Ghost to believe in and love God and to repent of his sins: wherefore this is also called Baptism of Repentance. Of this it is written (Isaiah 4:4): "If the Lord shall wash away the filth of the daughters of Zion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning." Thus, therefore, each of these other Baptisms is called Baptism, forasmuch as it takes the place of Baptism. Wherefore Augustine says (De Unico Baptismo Parvulorum iv): "The Blessed Cyprian argues with considerable reason from the thief to whom, though not baptized, it was said: 'Today shalt thou be with Me in Paradise' that suffering can take the place of Baptism. Having weighed this in my mind again and again, I perceive that not only can suffering for the name of Christ supply for what was lacking in Baptism, but even faith and conversion of heart, if perchance on account of the stress of the times the celebration of the mystery of Baptism is not practicable." 

 Reply to Objection 1. The other two Baptisms are included in the Baptism of Water, which derives its efficacy, both from Christ's Passion and from the Holy Ghost. Consequently for this reason the unity of Baptism is not destroyed. 

 Reply to Objection 2. As stated above (Question 60, Article 1), a sacrament is a kind of sign. The other two, however, are like the Baptism of Water, not, indeed, in the nature of sign, but in the baptismal effect. Consequently they are not sacraments. 

 Reply to Objection 3. Damascene enumerates certain figurative Baptisms. For instance, "the Deluge" was a figure of our Baptism, in respect of the salvation of the faithful in the Church; since then "a few . . . souls were saved in the ark [Vulgate: 'by water'," according to 1 Peter 3:20. He also mentions "the crossing of the Red Sea": which was a figure of our Baptism, in respect of our delivery from the bondage of sin; hence the Apostle says (1 Corinthians 10:2) that "all . . . were baptized in the cloud and in the sea." And again he mentions "the various washings which were customary under the Old Law," which were figures of our Baptism, as to the cleansing from sins: also "the Baptism of John," which prepared the way for our Baptism. 

Summa theologiae IIIª q. 66 a. 11: 

Ad undecimum sic proceditur. Videtur quod inconvenienter describantur tria Baptismata, scilicet aquae, sanguinis et flaminis, scilicet spiritus sancti. Quia apostolus dicit, Ephes. IV, una fides, unum Baptisma. Sed non est nisi una fides. Ergo non debent tria Baptismata esse. 

 Praeterea, Baptismus est quoddam sacramentum, ut ex supra dictis patet. Sed solum Baptismus aquae est sacramentum. Ergo non debent poni alii duo Baptismi. 

 Praeterea, Damascenus, in IV libro, determinat plura alia genera Baptismatum. Non ergo solum debent poni tria Baptismata. 

 Sed contra est quod, super illud Heb. VI, Baptismatum doctrinae, dicit Glossa, pluraliter dicit, quia est Baptismus aquae, poenitentiae, et sanguinis. 

 Respondeo dicendum quod, sicut supra dictum est, Baptismus aquae efficaciam habet a passione Christi, cui aliquis configuratur per Baptismum; et ulterius, sicut a prima causa, a spiritu sancto. Licet autem effectus dependeat a prima causa, causa tamen superexcedit effectum, nec dependet ab effectu. Et ideo, praeter Baptismum aquae, potest aliquis consequi sacramenti effectum ex passione Christi, inquantum quis ei conformatur pro Christo patiendo. Unde dicitur Apoc. VII, hi sunt qui venerunt ex tribulatione magna, et laverunt stolas suas et dealbaverunt eas in sanguine agni. Eadem etiam ratione aliquis per virtutem spiritus sancti consequitur effectum Baptismi, non solum sine Baptismo aquae, sed etiam sine Baptismo sanguinis, inquantum scilicet alicuius cor per spiritum sanctum movetur ad credendum et diligendum Deum, et poenitendum de peccatis; unde etiam dicitur Baptismus poenitentiae. Et de hoc dicitur Isaiae IV, si abluerit dominus sordes filiarum Sion, et sanguinem Ierusalem laverit de medio eius, in spiritu iudicii et spiritu ardoris. Sic igitur utrumque aliorum Baptismatum nominatur Baptismus, inquantum supplet vicem Baptismi. Unde dicit Augustinus, in IV libro de unico Baptismo parvulorum, Baptismi vicem aliquando implere passionem, de latrone illo cui non baptizato dictum est, hodie mecum eris in Paradiso, beatus Cyprianus non leve documentum assumit. Quod etiam atque etiam considerans, invenio non tantum passionem pro nomine Christi id quod ex Baptismo deerat posse supplere, sed etiam fidem conversionemque cordis, si forte ad celebrandum mysterium Baptismi in angustiis temporum succurri non potest. 

 Ad primum ergo dicendum quod alia duo Baptismata includuntur in Baptismo aquae, qui efficaciam habet et ex passione Christi et ex spiritu sancto. Et ideo per hoc non tollitur unitas Baptismatis. 

 Ad secundum dicendum quod, sicut supra dictum est, sacramentum habet rationem signi. Alia vero duo conveniunt cum Baptismo aquae, non quidem quantum ad rationem signi, sed quantum ad effectum Baptismatis. Et ideo non sunt sacramenta. 

 Ad tertium dicendum quod Damascenus ponit quaedam Baptismata figuralia. Sicut diluvium, quod fuit signum nostri Baptismi quantum ad salvationem fidelium in Ecclesia, sicut tunc paucae animae salvae factae sunt in arca, ut dicitur I Petr. III. Ponit etiam transitum maris rubri, qui significat nostrum Baptisma quantum ad liberationem a servitute peccati; unde apostolus dicit, I Cor. X, quod omnes baptizati sunt in nube et in mari. Ponit etiam ablutiones diversas quae fiebant in veteri lege, praefigurantes nostrum Baptisma quantum ad purgationem peccatorum. Ponit etiam Baptismum Ioannis, qui fuit praeparatorius ad nostrum Baptisma.

Fr. Sáenz, S.J., on Infiltration and the Immanent Apostasy (Spanish)

Fr. Sáenz, S.J., on Infiltration and the Immanent Apostasy (Spanish)

"It doesn't seem to me like you are doing much worshiping anyway"

"It doesn't seem to me like you are doing much worshiping anyway"

Funny video.

Lectio Divina: A Year-Long Cycle According to the Traditional Roman Liturgy

Lectio Divina: A Year-Long Cycle According to the Traditional Roman Liturgy

About to start my own Castello di Monte San Giovanni Year-Long Biblical Retreat

I recently made the resolution to read Scripture this coming year.  I mean, all of it, in one year.  I have read a lot of the Bible in the past, especially in the form of short texts as they appear throughout the liturgical year.  I've also read continuously the main narrative-historical books of the Old and New Testaments according to Jeff Cavins' "The Great Adventure" Bible reading plan, which consists of (at least) 14 books that tell the whole history of salvation (Genesis, Exodus, Numbers, Josue, Judges, 1-4 Kings, 1-2 Esdras, 1 Maccabbees, Matthew, and Acts).  And I've also taken a few college and graduate Scripture courses, and have taught a couple myself at the high school level.  So I know Scripture relatively well--for a layman, at least--and feel very comfortable opening any page and locating the historical context, the characters and the main story.  But I cannot say that I have read the whole Bible.  And my primary role model, St. Thomas Aquinas, not only read it, but literally memorized it in his two year imprisonment in the Castello di Monte San Giovanni Campano (pictured above).  Not only that: his official title at the University of Paris was that of Magister in Sacra Pagina (basically, "master exegete"), and produced some of the most lucid biblical commentaries in history.  So I have a lot to live up to as a faithful disciple of St. Thomas.  I am very aware that I cannot master the Summa and think I've reached the apex of Thomism.  I have to master Scripture (if such a thing is possible), and it's very clear to me that I've got to start by reading it, the whole thing.  The questions is how, and in what order.

Now, in pondering an answer to this question, the Roman Liturgy has given me a very good idea.   Since we are on the first week of Advent, which is also the first year of the liturgical year, it occurred to me that it would be a good idea to read the Bible according to the order proposed to us by Holy Mother Church in her traditional Divine Office, specifically in the lessons of the first nocturn of matins.  That way I not only read the Bible, but live it liturgically.

One of the simplest ways of doing this is just to read the first nocturn lessons of matins every night.  This is very nice, but the only problem is that it would give you a sampling of Scripture, at best.  In fact, that is exactly what I've been doing for the last few months, but I've become disappointed by the lack of continuity and completeness of the readings (see why below).

Here are the books of the Bible that are read in each season of the liturgical year (taken from the article "Breviary," from Catholic Encyclopedia):

The following is the table of lessons from the Bible. In its essential features, it goes back to a very venerable antiquity: 

- Advent — Isaias, and St. Paul's Epistles. 

- Christmas, Epiphany — St. Paul, following this very ancient order: Epp. To Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, Philemon, Hebrews. 

- Septuagesima and Lent — Genesis and the other books of the Pentateuch. 

- Passiontide — Jeremias. 

- Easter and Paschal Time — Acts of the App., Apocalypse, Epp. Of St. James, St. Peter, St. John. 

- Time after Pentecost — Books of Kings.- Month of August — Proverbs, Ecclesiastes, Book of Wisdom, Ecclesiasticus. 

- Month of September — Job, Tobias, Judith, Esther. 

- Month of October — Machabees. 

- Month of November — Ezechiel, Daniel, the twelve minor Prophets.

As you can see, this list contains most, but not all, of the books of the bible.  Under Septuagesima and Lent, the article lists "Genesis and the other books of the Pentateuch," but in reality only most of Genesis and some of Exodus are read.  As FishEaters' forum member "Paul" notes, the Divine Office "leaves [out] these books: Leviticus, Numbers, Deuteronomy, Josue, Judges, Ruth, 1 and 2 Paralipomenon, 1 Esdras, 2 Esdras, Psalms, Canticles, Baruch, and the four Gospels."  Of course, Psalms are being constantly recited in the Divine Office (all of them every week), and the Gospels are constantly being read at Mass.  But they are not recited or read in order.  I want to read them in order, in order to see their continuity and inner logic--something for which Aquinas' commentaries are simply the best resource, by the way.  And then, of course, Josue, Judges, and 1 and 2 Esdras, which are such crucial episodes in the history of salvation, are entirely left out.

Moreover, if you read all of the lessons in the first nocturns of matins every single day of the liturgical year, you would end up reading only parts of (most) books of the Bible, but rarely will you read all of any book.  

Also, every time a liturgical feast pops up (at least in the 1910 breviary, which is the one I use) you have to substitute the feast's Scripture reading for the one assigned for the feria, and doing this makes you mess with the arrangement above.  So you would not even be reading all of the selections prescribed for ferias.  If you wanted perfect continuity, you would have to do the readings for ferias only.

Now, since what I want to do is read all of Scripture (yes, I am rather obsessive about continuity and completeness), I have decided to follow the order prescribed in the Breviary only in broad outline.  So rather than reading exactly that which is prescribed in the Divine Office, I am going to read every book of the Bible at the time in which the Divine Office prescribes selections from that book.  Also, in order to cover all of the books that the Divine Office does not prescribe, I will follow our friend Paul's advice, to read "Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Josue, and Judges from Septuagesima through the IV Week of Lent, one per week. Add Ruth to September, and Paralipomenon and Esdras to the weeks of Pentecost, after Kings. Canticles can go with the other Wisdom books, in August, and Baruch with Ezechiel and Daniel, in November. You could read the Psalms each day, repeating them twice in the year, or read half during the Easter Octave and half during the Octave of Pentecost. Or read two Gospels each week, or read a portion throughout the year."

The result is the following, which is adapted from Paul's list.  The books not prescribed in the Breviary, which I have added to Paul's list, are in CAPS:

Advent: Isaias

Christmastide: Romans

I Week after Epiphany: 1 Corinthians

II Week after Epiphany: 2 Corinthians

III Week after Epiphany (Sun-Wed): Galatians

III Week after Epiphany (Thu-Sat): Ephesians

IV Week after Epiphany (Sun-Mon): Philippians

IV Week after Epiphany (Tue-Wed): Colossians

IV Week after Epiphany (Thu-Fri): 1 Thessalonians

IV Week after Epiphany (Sat): 2 Thessalonians

V Week after Epiphany (Sun-Mon): 1 Timothy

V Week after Epiphany (Tue-Wed): 2 Timothy

V Week after Epiphany (Thu-Fri): Titus

V Week after Epiphany (Sat): Philemon

VI Week after Epiphany: Hebrews

Septuagesima: Genesis (Adam) - GENESIS

Sexagesima: Genesis (Noe) - EXODUS

Quinquagesima: Genesis (Abraham) - LEVITICUS

I Lent: Genesis (Isaac) - NUMBERS

II Lent: Genesis (Jacob) - DEUTERONOMY

III Lent: Genesis (Joseph) - JOSUE

IV Lent: Exodus (Moses) - JUDGES

Passiontide: Jeremias

Triduum: Lamentations

Easter and Octave: none (Gospel Homilies) - GOSPELS

I and II Weeks after Easter: Acts

III Week after Easter: Apocalypse

IV Week after Easter: James

V Week after Easter (before Ascension): 1 Peter

V Week after Easter (after Ascension): 2 Peter

VI Week after Easter (Sun-Tue): 1 John

VI Week after Easter (Wed-Thu): 2 John

VI Week after Easter (Fri): 3 John

VI Week after Easter (Sat): Jude

Pentecost and Octave: none (Gospel homilies) - 1-2 Kings

I-IV Weeks after Pentecost (if before August): 3-4 Kings

V-VI Weeks after Pentecost (if before August): PSALMS

VII-VIII Weeks after Pentecost (if before August): 1-2 PARALIPOMENON

IX-XI Weeks after Pentecost (if before August): 1-2 ESDRAS

I Week of August: Proverbs

II Week of August: Ecclesiastes

III Week of August: Wisdom

IV-V Weeks of August: Ecclesiasticus, CANTICLES

I-II Weeks of September: Job

III Week of September: Tobias

IV Week of September: Judith

V Week of September: Esther, RUTH

I-III Weeks of October: 1 Maccabees

IV-V Weeks of October: 2 Maccabees

I-II Weeks of November: Ezechiel, BARUCH

III Week of November: Daniel

IV Week of November (Sun-Mon): Osee

IV Week of November (Tue-Wed): Joel

IV Week of November (Thu): Amos

IV Week of November (Fri): Abdias

IV Week of November (Sat): Jonas

V Week of November (Sun): Michaeas

V Week of November (Mon): Nahum

V Week of November (Tue): Habacuc

V Week of November (Wed): Sophonias

V Week of November (Thu): Aggaeus

V Week of November (Fri): Zacharias

V Week of November (Sat): Malachias

Many thanks to Paul for making such a valuable list!