Revolution and Legitimacy (nobility.org)

Revolution and Legitimacy (nobility.org)

Link to nobility.org article: Revolution and Legitimacy.


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I was wrong: Aquinas does have something to say on ecumenical 'dialogue', in a way...

I was wrong: Aquinas does have something to say on ecumenical 'dialogue', in a way...

From ST II-II.10.7c:

I answer that, in disputing about the faith, two things must be observed: one on the part of the disputant; the other on the part of his hearers. On the part of the disputant, we must consider his intention. For if he were to dispute as though he had doubts about the faith, and did not hold the truth of faith for certain, and as though he intended to probe it with arguments, without doubt he would sin, as being doubtful of the faith and an unbeliever. On the other hand, it is praiseworthy to dispute about the faith in order to confute errors, or for practice.

On the part of the hearers we must consider whether those who hear the disputation are instructed and firm in the faith, or simple and wavering. As to those who are well instructed and firm in the faith, there can be no danger in disputing about the faith in their presence. But as to simple-minded people, we must make a distinction; because either they are provoked and molested by unbelievers, for instance, Jews or heretics, or pagans who strive to corrupt the faith in them, or else they are not subject to provocation in this matter, as in those countries where there are not unbelievers. On the first case it is necessary to dispute in public about the faith, provided there be those who are equal and adapted to the task of confuting errors; since in this way simple people are strengthened in the faith, and unbelievers are deprived of the opportunity to deceive, while if those who ought to withstand the perverters of the truth of faith were silent, this would tend to strengthen error. Hence Gregory says (Pastor. ii, 4): "Even as a thoughtless speech gives rise to error, so does an indiscreet silence leave those in error who might have been instructed." On the other hand, in the second case it is dangerous to dispute in public about the faith, in the presence of simple people, whose faith for this very reason is more firm, that they have never heard anything differing from what they believe. Hence it is not expedient for them to hear what unbelievers have to say against the faith.

"When Paul says, 'According to my Gospel', he means the Gospel written by Luke."

"When Paul says, 'According to my Gospel', he means the Gospel written by Luke."

From Matins of the Feast of St. Luke the Evangelist
Source: www.breviary.net

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. 7
Lucas, médicus Antiochénsis, ut ejus scriptaíndicant, Græci sermónis non ignárus, fuit sectátor Apóstoli Pauli, et omnis peregrinatiónis ejus comes.  Scripsit Evangélium, de quo idem Paulus : Mísimus, inquit, cum illo fratrem, cujus laus est in Evangélio per omnes ecclésias.  Et ad Colossénses : Salútat vos Lucas, médicus caríssimus.  Et ad Timótheum : Lucas est mecum solus.  Aliud quoque édidit volúmen egrégium, quod título, Acta Apostolórum, prænotátur ; cujus história usque ad biénnium Romæ commorántis Pauli pérvenit, id est, usque ad quartum Nerónis annum.  Ex quo intellígimus, in eádem urbe librum esse compósitum.	Luke was a physician of Antioch, who, as appeareth from his writings, knew the Greek language.  He was a follower of the Apostle Paul, and his fellow-traveller in all his wanderings.  He wrote a Gospel, whereof the same Paul saith : We have sent with him the brother, whose praise is in the Gospel throughout all the Churches.  Of him, he writeth unto the Colossians, Luke, the beloved physician greeteth you.  And again, unto Timothy, Only Luke is with me.  He also published another excellent book intituled The Acts of the Apostles, wherein the history is brought down to Paul's two-years sojourn at Rome, that is to say, until the fourth year of Nero, from which we gather that it was at Rome that the said book was composed.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
St. Luke painting the first icon
R.  Vidi conjúnctos viros, habéntes spléndidas vestes, et Angelus Dómini locútus est ad me, dicens: * Isti sunt viri sancti facti amíci Dei. V.  Vidi Angelum Dei fortem, volántem per médium cælum, voce magna clamántem et dicéntem. R.  Isti sunt viri sancti facti amíci Dei.	R.  I saw men standing together, clothed in raiment white and glistering, and the Angel of the Lord spake unto me saying, *  These men are holy, for they are the friends of God. V.  And I saw a strong Angel of God flying in the midst of heaven, and the same did proclaim with a loud voice, saying: R.  These men are holy, for they are the friends of God.
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
Igitur períodos Pauli et Theclæ, et totam baptizáti Leónis fábulam, inter apócryphas scriptúras computámus.  Quale enim est, ut indivíduus comes Apóstoli, inter céteras ejus res, hoc solum ignoráverit?  Sed et Tertulliánus, vicínus eórum témporum, refert presbyterum quemdam in Asia, amatórem Apóstoli Pauli, convíctum a Joánne quod auctor esset libri, et conféssum se hoc Pauli amóre fecísse, et ob id loco excidísse.  Quidam suspicántur, quotiescúmque in epístolis suis Paulus dicit, Juxta Evangélium meum, de Lucæ significáre volúmine.	The silence of Luke is one of the reasons why we reckon among Apocryphal books The Acts of Paul and Thecla, and the whole story about the baptism of Leo.  For why should the fellow-traveller of the Apostle, who knew other things, be ignorant only of this?  At the same time there is against these documents the statement of Tertullian, almost a contemporary writer, that the Apostle John convicted a certain Priest in Asia, who was a great admirer of the Apostle Paul, of having written them, and that the said Priest owned that he had been induced to compose them through his admiration for Paul, and that he was deposed in consequence.  There are some persons who suspect that when Paul in his Epistles useth the phrase, According to my Gospel, he meaneth the Gospel written by Luke.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Beáti estis, cum maledíxerint vobis hómines, et persecúti vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me: * Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis. V.  Cum vos óderint hómines, et cum separáverint vos, et exprobráverint, et ejécerint nomen vestrum tamquam malum propter Fílium hóminis. R.  Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis.	R.  Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake: * Rejoice and be exceeding glad, for great is your reward in heaven. V.  When men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil for the Son of Man's sake. R.  Rejoice and be exceeding glad, for great is your reward in heaven.
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
Lucam autem, non solum ab Apóstolo Paulo dídicísse Evangélium, qui cum Dómino in carne non fúerat, sed et a céteris Apóstolis ; quod ipse quoque in princípio sui volúminis declárat, dicens : Sicut tradidérunt nobis, qui a princípio ipsi vidérunt et minístri fuérunt sermónis.  Igitur Evangélium, sicut audíerat, scripsit ; Acta vero Apostolórum, sicut víderat ipse, compósuit.  Vixit octogínta et quátuor annos, uxórem non habens.  Sepúltus est Constantinópoli, ad quam urbem, vigésimo Constantíni anno, ossa ejus cum relíquiis Andréæ Apóstoli transláta sunt de Achája.	Howbeit, Luke learned his Gospel not from the Apostle Paul only, who had not companied with the Lord in the flesh, but also from other Apostles, as himself declareth at the beginning of his work, where he saith : They delivered them unto us, which from the beginning were eye-witnesses and ministers of the word.  According to what he had heard, therefore, did he write his Gospel.  As to the Acts of the Apostles, he composed them from his own personal knowledge.  He was never married.  He lived eighty-four years.  He is buried at Constantinople, whither his bones were brought from Achaia in the twentieth year of Constantine, together with the relicks of the Apostle Andrew.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Basilica of Santa Giustina in Padua, Italy Final resting place of the body of St. Luke
R.  Isti sunt triumphatóres et amíci Dei, qui contemnéntes jussa príncipum, meruérunt præmia ætérna: * Modo coronántur, et accípiunt palmam. V.  Isti sunt qui venérunt ex magna tribulatióne, et lavérunt stolas suas in sánguine Agni. R.  Modo coronántur, et accípiunt palmam. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Modo coronántur, et accípiunt palmam.	R.  These are they which do celebrate an eternal triumph and are become the friends of God, who overcame the princes of this world in the service of him who rewardeth everlastingly :* And now they have crowns on their heads and palms in their hands. V.  These are they which came out of great tribulation, and have washed their robes in the blood of the Lamb. R.  And now they have crowns on their heads and palms in their hands. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And now they have crowns on their heads and palms in their hands.

St. Thomas on the Death Sentence for Heretics

St. Thomas on the Death Sentence for Heretics

From Summa theologiae II-II.11.3:

Article 3. Whether heretics ought to be tolerated?

Objection 1. It seems that heretics ought to be tolerated. For the Apostle says (2 Timothy 2:24-25): "The servant of the Lord must not wrangle . . . with modesty admonishing them that resist the truth, if peradventure God may give them repentance to know the truth, and they may recover themselves from the snares of the devil." Now if heretics are not tolerated but put to death, they lose the opportunity of repentance. Therefore it seems contrary to the Apostle's command.

Objection 2. Further, whatever is necessary in the Church should be tolerated. Now heresies are necessary in the Church, since the Apostle says (1 Corinthians 11:19): "There must be . . . heresies, that they . . . who are reproved, may be manifest among you." Therefore it seems that heretics should be tolerated.

Objection 3. Further, the Master commanded his servants (Matthew 13:30) to suffer the cockle "to grow until the harvest," i.e. the end of the world, as a gloss explains it. Now holy men explain that the cockle denotes heretics. Therefore heretics should be tolerated.

On the contrary, The Apostle says (Titus 3:10-11): "A man that is a heretic, after the first and second admonition, avoid: knowing that he, that is such an one, is subverted."

I answer that, With regard to heretics two points must be observed: one, on their own side; the other, on the side of the Church. On their own side there is the sin, whereby they deserve not only to be separated from the Church by excommunication, but also to be severed from the world by death. For it is a much graver matter to corrupt the faith which quickens the soul, than to forge money, which supports temporal life. Wherefore if forgers of money and other evil-doers are forthwith condemned to death by the secular authority, much more reason is there for heretics, as soon as they are convicted of heresy, to be not only excommunicated but even put to death.

On the part of the Church, however, there is mercy which looks to the conversion of the wanderer, wherefore she condemns not at once, but "after the first and second admonition," as the Apostle directs: after that, if he is yet stubborn, the Church no longer hoping for his conversion, looks to the salvation of others, by excommunicating him and separating him from the Church, and furthermore delivers him to the secular tribunal to be exterminated thereby from the world by death. For Jerome commenting on Galatians 5:9, "A little leaven," says: "Cut off the decayed flesh, expel the mangy sheep from the fold, lest the whole house, the whole paste, the whole body, the whole flock, burn, perish, rot, die. Arius was but one spark in Alexandria, but as that spark was not at once put out, the whole earth was laid waste by its flame."

Reply to Objection 1. This very modesty demands that the heretic should be admonished a first and second time: and if he be unwilling to retract, he must be reckoned as already "subverted," as we may gather from the words of the Apostle quoted above.

Reply to Objection 2. The profit that ensues from heresy is beside the intention of heretics, for it consists in the constancy of the faithful being put to the test, and "makes us shake off our sluggishness, and search the Scriptures more carefully," as Augustine states (De Gen. cont. Manich. i, 1). What they really intend is the corruption of the faith, which is to inflict very great harm indeed. Consequently we should consider what they directly intend, and expel them, rather than what is beside their intention, and so, tolerate them.

Reply to Objection 3. According to Decret. (xxiv, qu. iii, can. Notandum), "to be excommunicated is not to be uprooted." A man is excommunicated, as the Apostle says (1 Corinthians 5:5) that his "spirit may be saved in the day of Our Lord." Yet if heretics be altogether uprooted by death, this is not contrary to Our Lord's command, which is to be understood as referring to the case when the cockle cannot be plucked up without plucking up the wheat, as we explained above (10, 8, ad 1), when treating of unbelievers in general.

Only You Can Prevent Kitten Shooting.... Part 2

Only You Can Prevent Kitten Shooting.... Part 2

Liturgical abuses continue, and so does the Kitten Shooting...

Are the German Cardinals Tacitly Revealing Their Inner Demons?

Are the German Cardinals Tacitly Revealing Their Inner Demons?

Most of them fail to greet the pope: a tacit expression of their hatred for what he stands for?

Meet the Doctors: St. Therese of Lisieux, Doctrix Mystica

Meet the Doctors: St. Therese of Lisieux, Doctrix Mystica

From Matins of the Feast of St. Therese of Lisieux, Virgin, Doctrix

Online Source: www.breviary.net

Lesson iv
The birthplace and childhood home of St. Therese at Alençon
Terésia a Jesu Infánte, Alensónii in Gállia, honéstis paréntibus, singulári et assídua erga Deum pietáte conspícuis, orta est.  Inde a prima ætáte, divíno Spíritu prævénta, religiósam vitam ágere cupiébat.  Sério autem promísit, se nihil Deo denegatúram, quod ipse ab ea pétere viderétur : quam promissiónem fidéliter usque ad mortem serváre satégit.  Quinto ætátis anno, matre amíssa, Dei providéntiæ se totam commísit sub vigilánti custódia amantíssimi patris, sororúmque natu majórum : quibus magístris, Terésia ad curréndam perfectiónis viam ut gigas exsultávit.  Novénnis virgínibus ex Ordine sancti Benedícti Lexóviis excolénda tráditur, ibíque in rerum divinárum cognitióne excéllere visa est.  Décimo ætátis anno, arcánus et gravis morbus eam diu cruciávit, a quo prout ipsa enárrat, ope Beatíssimæ Vírginis, quæ eídem subrídens appáruit, et quam, sub título Dóminæ nostræ a Victória, per novendiália invocáre stúduit, divínitus fuit liberáta.  Tunc, angélico fervóre repléta, ad sacrum convívium, in quo Christus súmitur, se diligentíssime præparáre curávit.	Theresa of the Child Jesus was born in Alençon in France.  Her parents were estimable people, well known for their piety and their love of God.  From her earliest childhood, endowed by a special grace of the Holy Ghost, she yearned to enter the religious life.  She promised God with the utmost sincerity that she would deny him nothing he might ask of her.  She kept this promise faithfully to the end of her life, although she had to suffer a great deal to keep it.  Her mother died when Theresa was but five years old.  From then on the child committed herself to the providence of God, under the vigilant care of a most tender father and her elder sisters.  Under their teaching Theresa raced as gayly strong as a young giant along the way of perfection.  At the age of nine she was sent to school at Lisieux to the Benedictine nuns, where she made remarkable progress in her knowledge of divine things.  In her tenth year she was ill for a long time of a serious and mysterious malady.  From this, as she herself relateth, she was delivered only by the power of God himself, through the intercession of the Blessed Virgin Mary, who appeared to her with a smiling countenance, and to whom under the title of our Lady of Victories, she was constantly making novenas.  Filled with angelic fervour she prepared herself at this time with the utmost care to receive Christ in the sacred banquet  of her first Holy Communion.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Propter veritátem, et mansuetúdinem, et justítiam : * Et dedúcet te mirabíliter déxtera tua. V.  Spécie tua et pulchritúdine tua inténde, próspere procéde, et regna. R.  Et dedúcet te mirabíliter déxtera tua.	R.  Ride on because of the Word of truth, of meekness, and righteousness : * And thy right hand shall teach thee terrible things. V.  In thy comeliness, yea, in thy beauty, go forth, ride prosperously, and reign. R.  And thy right hand shall teach thee terrible things.
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
Ut prímitus eucharístico pane fuit refécta, insatiábilem cæléstis hujus cibi famem hauríre visa est : unde velut inspiráta, Jesum rogábat, ut omnem mundánam consolatiónem in amaritúdinem sibi vérteret.  Inde tenérrimo in Christum Dóminum et in Ecclésiam amóre exæstuans, nihil antíquius hábuit, quam Carmelitárum Excalceatórum Ordinem íngredi, ut sui abnegatióne, suísque sacrifíciis, sacerdótibus, missionáriis, totíque Ecclésiæ opem afférret, et innúmeras ánimas Jesu Christo lucrifáceret : quod jam morti próxima, apud Deum se factúram pollícita est.  Propter ætátis deféctum, multas ad religiósam vitam amplecténdam nacta est difficultátes, quibus tamen incredíbili ánimi fortitúdine superátis, quíndecim annos nata, Lexoviénsem Carmélum felíciter ingréssa est.  Ibi mirábiles Deus in Terésiæ corde ascensiónes dispósuit, quæ, Maríæ Vírginis vitam abscónditam imitáta, quasi hortus irríguus, flores ómnium virtútum germinávit, præcípue vero exímiæ in Deum et in próximum caritátis.	After being refreshed for the first time with the Eucharistic Bread Theresa seemed to develop an insatiable hunger for the celestial food.  Then, as if by inspiration, she asked Jesus to turn all her earthly consolation into bitterness.  After that she burned with a most tender love for Christ the Lord and for his Church.  More than anything in the world she wanted to enter the Order of the Discalced Carmelites, where by self-sacrifice she might assist priests, missionaries and the whole Church, and so gain innumerable souls for Christ Jesus.  All this, she promised God would do for her, even when apparently she lay at the point of death.  Her extreme youth was an obstacle which hindered her entrance upon the religious life.  Even this she overcame by her incredible courage of soul.  She entered Carmel at Lisieux happily at the age of fifteen.  There God fashioned the heart of Theresa in a marvellous way, teaching her to ascend to him step by step.  Imitating the hidden life of the Virgin Mary like a well-watered garden she bore flowers of every virtue, especially an abiding love of God and neighbour.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
The Carmel at Lisieux
R.  Dilexísti justítiam, et odísti iniquitátem : *Proptérea unxit te Deus, Deus tuus, óleo lætítiæ. V.  Propter veritátem, et mansuetúdinem, et justítiam. R.  Proptérea unxit te Deus, Deus tuus, óleo lætítiæ.	R.  Thou hast loved righteousness and hated iniquity : * Wherefore God, even thy God, hath anointed thee with the oil of gladness. V.  Because of the Word of truth, of meekness, and of righteousness. R.  Wherefore God, even thy God, hath anointed thee with the oil of gladness.
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
Quo magis Altíssimo placéret, cum in Sacris Scriptúris mónitum illud legísset : Si quis est párvulus véniat ad me ; párvula in spíritu esse vóluit, et inde filiáli fidúcia Deo, tamquam Patri amantíssimo, se perpétuo trádidit.  Hanc, spirituális infántiæ viam, secúndum Evangélii doctrínam, álios dócuit, speciátim novítias, quas ex obediéntia ad religiosárum virtútum stúdium informándas suscépit, atque ita apostólico zelo repléta, mundo, supérbia infláto et vanitátes diligénti, evangélicæ simplicitátis iter patefécit.  Sponsus autem Jesus eam patiéndi desidério, tam in ánima, quam in córpore, pénitus inflammávit.  Insuper Dei caritátem undequáque negléctam animadvértens, summo dolóre affécta, duóbus ante óbitum annis, Dei miseréntis amóri se víctimam óbtulit.  Tunc, ut ipsa refert, cæléstis ignis flamma vulneráta est : unde caritáte consúmpta, in écstasim rapta, ferventíssime ingéminans : Deus meus, te díligo ; vigínti quátuor annos nata, die trigésima Septémbris, anno millésimo octingentésimo nonagésimo séptimo, ad Sponsum evolávit.  Quod autem móriens promíserat, se perénnem rosárum plúviam in terram demissúram, hoc in cælum recépta, innúmeris miráculis reápse adimplévit et in dies adímplet.  Quam Pius undécimus, Póntifex máximus, Beátis Virgínibus adscríptam, et biénnio post, jubilæo máximo recurrénte, inter Sanctas relátam, peculiárem ómnium Missiónum Patrónam constítuit ac declarávit.	That she might please the most high God to greater degree, when she read in Sacred Scriptures the warning, Whoever is a little one, let him come unto me, she determined to be a little one in spirit.  As such she consecrated herself forever with childlike confidence to God, her most loving Father.  The way of spiritual childhood, following the teachings of the Gospel, she taught to others, especially to the novices who training in the pursuit of religious virtues she undertook in obedience to her superiors.  Overflowing with apostolic zeal she pointed out to a world filled with pride and a love of vanities, the simple way of the Gospels.  Meanwhile Jesus, her spouse, inflamed her with a desire to suffer both in soul and in body.  Moreover, perceiving that the love of God was everywhere rejected, she became filled with grief and two years before her death, offered herself as a victim of love to the merciful God.  She writeth that she was then wounded by a flame of fire from heaven, whereupon she became consumed by love, rapt as it were in ecstasy.  Repeating over and over again the fervent words, My God, I love thee, she passed on to her Spouse on the 30th day of September, in the year 1897, at the age of twenty-four years.  As she was dying she promised that she would let fall upon earth a ceaseless shower of roses.  This promise she hath indeed fulfilled in heaven, and her shower of roses hath continued to this very day.  The Sovereign Pontiff Pius XI added her name to the Virgins declared Blessed and two years later, at the time of the great Jubilee, listed her among the Saints.  He also appointed and declared her Patroness of all the missions.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.

Unam Sanctam Catholicam: St. Augustine did not "Invent" Original Sin

Unam Sanctam Catholicam: St. Augustine did not "Invent" Original Sin

Link to: Unam Sanctam Catholicam: "St. Augustine did not "invent" Original Sin."

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