Doronzo on the (In)sufficiency of Scripture

Doronzo on the (In)sufficiency of Scripture

From Doronzo, The Channels of Revelation, pp. 15-18 (available thru ITOPL):

Emmanuel Doronzo, OMI on Facebook

Can the Literal Sense of Scripture be False?

Can the Literal Sense of Scripture be False?

From St. Thomas Aquinas, Summa theologiae I.1.10 ad 3:


Objection 3: Besides these senses [of Scripture, namely, the literal or historical, the allegorical, the tropological or moral, and the anagogical], there is the parabolical sense, which is not one of these four.

Reply to Objection 3. The parabolical sense is contained in the literal, for by words things are signified properly and figuratively. Nor is the figure itself, but that which is figured, the literal sense. When Scripture speaks of God's arm, the literal sense is not that God has such a member, but only what is signified by this member, namely operative power. Hence it is plain that nothing false can ever underlie the literal sense of Holy Writ.

Another Beautiful Troped Kyrie with Ison

Another Beautiful Troped Kyrie with Ison

In Festo Sancti Thomae Apostoli (Dec. 21), Acta

In Festo Sancti Thomae Apostoli (Dec. 21), Acta

From Matins of St. Thomas, Apostle.
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
Thomas Apóstolus, qui et Dídymus, Galilæus, post accéptum Spíritum Sanctum in multas províncias proféctus est ad prædicándum Christi Evangélium : Parthis, Medis, Persis, Hyrcánis et Bactris christiánæ fídei et vitæ præcépta trádidit.  Postrémo ad Indos se cónferens, eos in christiána religióne erudívit.  Qui ad extrémum, vitæ doctrinæque sanctitáte et miraculórum magnitúdine, cum céteris ómnibus suis admiratiónem et Jesu Christi amórem commovísset ; illíus gentis regem, idolórum cultórem, magis ad iram accéndit : cujus senténtia condemnátus, telísque confóssus, Calamínæ apostolátus honórem martyrii coróna decorávit.	The Apostle Thomas, called Didymus, or the Twin, was a Galilean.  After the descent of the Holy Ghost, he went into many provinces to preach Christ's Gospel.  He gave knowledge of the rules of Christian faith and life to the Parthians, Medes, Persians, Hyrcanians, and Bactrians.  He went last to the East Indies.  Here he provoked the anger of one of the idolatrous kings, because the holiness of his life and teaching, and the number of his miracles, drew many after him, and brought them to the love of Christ Jesus.  He was therefore condemned, and slain with lances.  He crowned the dignity of the Apostleship with the glory of martyrdom, on the Coromandel coast, not far from Madras.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
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
Sermo sancti Gregórii Papæ	The Lesson is taken from a Sermon by St. Gregory the Pope
Homilia 30 in Evang., post med.
Scriptum est : Spíritus Dómini ornávit cælos.  Ornaménta enim cælórum sunt virtútes prædicántium.  Quæ vidélicet ornaménta Paulus enúmerat, dicens : Alii datur per Spíritum sermo sapiéntiæ, álii sermo sciéntiæ secúndum eúmdem Spíritum, álteri fides in eódem Spíritu, álii grátia sanitátum in uno Spíritu, álii operátio virtútum, álii prophetía, álii discrétio spirítuum, álii génera linguárum, álii interpretátio sermónum.  Hæc autem ómnia operátur unus atque idem Spíritus, dívidens síngulis prout vult.	It is written : By his Spirit the Lord hath garnished the heavens.  Now the garniture of the heavens are the godly powers of preachers, and this garniture, what it is, Paul teacheth us thus:  To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another gifts of healing by the same Spirit; to another working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.
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
Quot ergo sunt bona prædicántium, tot sunt ornaménta cælórum.  Hinc rursus scriptum est : Verbo Dómini cæli firmáti sunt.  Verbum enim Dómini, Fílius est Patris.  Sed eósdem cælos, vidélicet sanctos Apóstolos, ut tota simul sancta Trínitas ostendátur operáta, repénte de Sancti Spíritus divinitáte adjúngitur : Et Spíritu oris ejus omnis virtus eórum.  Cælórum ergo virtus de Spíritu sumpta est : quia : mundi hujus potestátibus contraíre non præsúmerent, nisi eos Sancti Spíritus fortitúdo solidásset.  Quales namque doctóres sanctæ Ecclésiæ ante advéntum hujus Spíritus fúerint, scimus ; et post advéntum illíus, cujus fortitúdinis facti sint, conspícimus.	So much power then as have preachers, so much garniture have the heavens.  Wherefore again it is written:  By the word of the Lord were the heavens made.  For the Word of the Lord is the Son of the Father.  But, to the end that all the Holy Trinity may be made manifest as the Maker of the heavens (that is, of the Apostles), it is straightway added touching God the Holy Ghost : and all the host of them by the Breath of his mouth.  Therefore the might of the same heavens is the might of the Spirit, for they had not braved the powers of this world, unless the strength of the Holy Ghost had comforted them.  For we know what manner of men the Teachers of the Holy Church were before the coming of this Spirit : and since he came we see in whose strength they are made strong.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
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.
The unimposing tomb of St. Thomas the Apostle in Mylapore Cathedral, Madras, India

Dominica IVa Adventus, Evangelium & Homilia

Dominica IVa Adventus, Evangelium & Homilia

Fourth Sunday in Advent

Station at Twelve Holy Apostles

Sequentia sancti Evangelii secundum Lucam (3:1-6)

Anno quintodécimo impérii Tibérii Cæsaris, procuránte Póntio Piláto Judæam, tetrárcha autem Galilææ Heróde, Philíppo autem fratre ejus tetrárcha Iturææ, et Trachonítidis regiónis, et Lysánia Abilínæ tetrárcha, sub princípibus sacerdótum Anna et Cáipha: factum est verbum Dómini super Joánnem, Zacharíæ fílium, in desérto. Et venit in omnem regiónem Jordánis, prædicans baptísmum poeniténtiæ in remissiónem peccatórum, sicut scriptum est in libro sermónum Isaíæ prophétæ: Vox clamántis in desérto: Paráte viam Dómini: rectas fácite sémitas ejus: omnis valiis implébitur: et omnis mons, et collis humiliábitur: et erunt prava in dirécta, et áspera in vias planas: et vidébit omnis caro salutáre Dei.

Γ´\ΕΝ ἔτει δὲ πεντεκαιδεκάτῳ τῆς ἡγεμονίας Τιβερίου Καίσαρος, ἡγεμονεύοντος Ποντίου Πιλάτου τῆς ᾿Ιουδαίας, καὶ τετραρχοῦντος τῆς Γαλιλαίας ῾Ηρῴδου, Φιλίππου δὲ τοῦ ἀδελφοῦ αὐτοῦ τετραρχοῦντος τῆς ᾿Ιτουραίας καὶ Τραχωνίτιδος χώρας, καὶ Λυσανίου τῆς ᾿Αβιληνῆς τετραρχοῦντος, 2 ἐπ᾿ ἀρχιερέως ῎Αννα καὶ Καϊάφα, ἐγένετο ρῆμα Θεοῦ ἐπὶ ᾿Ιωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ, 3 καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ ᾿Ιορδάνου κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν, 4 ὡς γέγραπται ἐν βίβλῳ λόγων ῾Ησαΐου τοῦ προφήτου λέγοντος· φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ· 5 πᾶσα φάραγξ πληρωθήσεται καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται, καὶ ἔσται τὰ σκολιὰ εἰς εὐθεῖαν καὶ αἱ τραχεῖαι εἰς ὁδοὺς λείας, 6 καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ.

From Matins of the Fourth Sunday in Advent.
Online source: www.breviary.net

Third Nocturn
Absolutio: A vínculis peccatórum nostrórum absólvat nos omnípotens et miséricors Dóminus. R.  Amen.	Absolution:  May the Lord Almighty and merciful break the bonds of our sins and set us free. R.  Amen.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 7: Evangélica léctio sit nobis salus et protéctio. R.  Amen.	Benediction 7:  May the Gospel's holy lection be our safeguard and protection. R.  Amen.
Lesson vii
Léctio sancti Evangélii secúndum Lucam	The Lesson is taken from the Holy Gospel according to Luke
Chap. 3, 1-6
Anno quintodécimo impérii Tibérii Cæsaris, procuránte Póntio Piláto Judæam.  Et réliqua.	Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea.  And so on, and that which followeth.
De Homilía sancti Gregórii Papæ	A Homily by St. Gregory the Pope
Homilía 20 in Evangelia ante medium
Dicébat Joánnes ad turbas, quæ exíbant ut baptizaréntur ab eo : Genímina viperárum, quis osténdit vobis fúgere a ventúra ira?  Ventúra enim ira est animadvérsio ultiónis extrémæ : quam tunc fúgere peccátor non valet, qui nunc ad laménta pœniténtiæ non recúrrit.  Et notándum, quod malæsóboles, malórum paréntum actiónem imitántes, genímina viperárum vocántur : quia per hoc quod bonis ínvident, eósque persequúntur, quod quibúsdam mala retríbuunt, quod læsiónes próximis exquírunt : quóniam in his ómnibus patrum suórum carnálium vias sequúntur, quasi venenáti fílii de venenátis paréntibus nati sunt.	John said unto the multitude, that came forth to be baptized of him : O generation of vipers, who hath warned you to flee from the wrath to come?  The wrath to come in one sense signifieth the great vengeance of the Latter Day : the sinner that repenteth not of his sin now, will have no mean whereby to flee from punishment then.  Let us remark that addressing evil children copying the example of evil parents, the Baptist calleth them a generation of vipers : in that they were envious at the righteous, and persecuted them ; that they repaid evil for evil ; that they hunted out ways of harming their neighbours,―in all these things following the pattern of carnal parents, the prophet likeneth them to a venomous brood hatched from a venemous stock.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Jurávi, dicit Dóminus, ut ultra jam non iráscar super terram : montes enim et colles suscipient justítiam meam, * Et testaméntum pacis erit in Jerúsalem. V.  Juxta est salus mea, ut véniat : et justítia mea, ut revelétur. R.  Et testaméntum pacis erit in Jerúsalem.	R.  I have sworn, saith the Lord, that I will not be wroth any more with the earth ; for the mountains and the hills shall receive my righteousness : *   And the covenant of my peace shall be in Jerusalem. V.  My salvation is near to come, and my righteousness to be revealed. R.  And the covenant of my peace shall be in Jerusalem.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 8: Divínum auxílium máneat semper nobíscum. R.  Amen.	Benediction 8: May help divine be with us all, for ever abiding. R.  Amen.
Lesson viii
Sed quia jam peccávimus, quia usu malæconsuetúdinis involúti sumus : dicat quid nobis faciéndum sit, ut fúgere a ventúra ira valeámus.  Séquitur : Fácite ergo fructus dignos pœniténtiæ.  In quibus verbis notándum est, quod amícus Sponsi non solum fructus pœniténtiæ, sed dignos pœniténtiæ ádmonet esse faciéndos.  Aliud namque est fructum fácere poeniténtiæ, áliud, dignum pœniténtiæ fructum fácere.  Ut enim secúndum dignos pœniténtiæ fructus loquámur, sciéndum est, quia quisquis illícita nulla commísit, huic jure concéditur, ut lícitis utátur : sicque pietátis ópera fáciat, ut tamen si volúerit, ea quæ mundi sunt, non relínquat.	We also have sinned, we have fallen into wicked habits.  What must we do, if we would flee from the wrath to come?  Let us hear John.  Bring forth fruits worthy of repentance.  In which words let us remark that the Friend of the Bridegroom demandeth not only fruits of repentance, but fruits worthy of repentance.  The former are one thing, and the latter another.  In considering then what are fruits worthy of repentance, we may remark that if we had done nothing unlawful we might have had free use of things which are lawful, and been able to sanctify ourselves without abstaining from indulgence in the things of the world.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Non discédimus a te, vivificábis nos, Dómine, et nomen tuum invocábimus : * Osténde nobis fáciem tuam, et salvi érimus. V.  Meménto nostri, Dómine, in beneplácito pópuli tui : vísita nos in salutári tuo. R.  Osténde nobis fáciem tuam, et salvi érimus.	R.  We will not go back from thee ; thou, O Lord, shalt quicken us, and we will call upon thy Name :* Shew the light of thy countenance, and we shall be saved. V.  Remember us, O Lord, according to the favour that thou bearest unto thy people ; O visit us with thy salvation. R.  Shew the light of thy countenance, and we shall be saved.
V.  Jube domne, (Dómine) benedícere.	V.  Vouchsafe, Reverend Father (O Lord), thy blessing.
Benedíctio 9: Ad societátem cívium supernórum perdúcat nos Rex Angelórum. R.  Amen.	Benediction 9: May the King of Angels give us fellowship with all the citizens of heaven. R.  Amen.
Lesson ix
At si quis in fornicatiónis culpam, vel fortásse, quod est grávius, in adultérium lapsus est : tanto a se lícita debet abscíndere, quanto se méminit et illícita perpetrásse.  Neque enim par fructus boni óperis esse debet, ejus qui minus, et ejus qui ámplius delíquit : aut ejus qui in nullis, et ejus qui in quibúsdam facinóribus cécidit, et ejus qui in multis est lapsus.  Per hoc ergo quod dícitur : Fácite fructus dignos pœniténtiæ : uniuscujúsque consciéntia convenítur, ut tanto majóra acquírat bonórum óperum lucra per pœniténtiam, quanto gravióra sibi íntulit damna per culpam.	But if any one, for example, hath fallen into fornication, or perhaps, into what is much worse, adultery, he ought to make up for his lawless pleasure by abstaining in some degree from lawful enjoyments.  He that hath sinned less is not bound to mortify himself as much as he that hath sinned more, nor he that is innocent like him that is guilty.  Let every one hearing these words : Bring forth fruits worthy of repentance, proceed to judge himself by his own conscience, and the more he perceiveth that he hath sinned, the greater penance let him do.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Intuémini, quantus sit iste, qui ingréditur ad salvándas Gentes : ipse est Rex justítiæ, * Cujus generátio non habet finem. V.  Præcúrsor pro nobis ingréditur, secúndum órdinem Melchísedech Póntifex factus in ætérnum. R.  Cujus generátio non habet finem. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Cujus generátio non habet finem.	R.  Consider how great this man is, who is entered in for the salvation of the nations ; he is the King of Righteousness, * Whose kingdom shall have no end. V.  The Forerunner is for us entered, made an High Priest for ever after the order of Melchisedech. R.  Whose kingdom shall have no end. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  Whose kingdom shall have no end.

Pope Pius XII Declared 'Venerable'

Pope Pius XII Declared 'Venerable'

Along with Pope John Paul II.

Why Social Distribution of Wealth Should be Unequal

Why Social Distribution of Wealth Should be Unequal

St. Thomas Aquinas, De Regime Principum IV.9:

Given that the Philosophers spoke about the community of possessions, it seems fitting to see what others, who themselves established societies, said on this topic. There were two philosophers who, thinking that disputes in their cities arose from the fact that one had a surplus of what another was lacking, wanted their communities to have equal possessions. One was Phaleas of Chalcedon, whom Aristotle mentions, and another was Lycurgus, the son of the king of Sparta, who established laws for the Lacedaemonians, as Justin reports, so that by all having equal possessions, no one would be more powerful than another.

Aristotle describes how Phaleas wanted to make properties equal by incorporating this into the constitution of his city, taking into consideration the ensemble of inhabitants and fields. Since this goal was difficult to achieve, he ordered that marriages be made between those of greater and lesser possessions in order to eliminate strife, injury, and the pretext for arrogance or pride. To move in this direction, he gave the example of other communities in which the inequality of temporal goods was supposedly the cause of social disturbance, being occasion for envy and giving rise to cupidity, and this, according to Paul, “is the root of all evils” (1 Tim 6:10). For this reason, in the laws he gave to the Lacedaemonians to conserve their society, Lycurgus abolished artificial riches or the use of coins for buying things, allowing interchanges only for natural riches.

Aristotle condemned this position, and demonstrated that such egalitarianism is completely impossible and, consequently, against reason.

First, because of human nature, according to which families do not multiply equally. It happens that the father of one family has many children, while that of another has none. It is impossible for them to have equal possessions, because one family would lack provisions while the other would have too much. This is against nature, because the family that had more children would become much less inside the community compared to the family that failed to have children. However, by natural law, the country or community should provide more for those who merit more.

Further, nature does not fail to give what is necessary, as I said above, and therefore neither should the civil government. But this would happen if possessions were made equal among families, because members would evidently die of penury, and the community would be corrupted.

However, what is most problematic does not result from the consideration of nature, but from the differentiation of persons. There is a difference among members of a community just as there is, analogously, among members of a body. The capacity and function of the various members are different. It is known that a noble or a man of higher level is obliged to have greater expenses than one who is not. It is for this reason that the virtue of liberality is called magnificence in a prince on account of the greater expense involved. This could not happen where possessions were equal, and this is why the Gospel itself testifies that the father of a family or king who set out on a journey distributed goods to his servants, but not equally: “to one he gave five talents, to another two, and to another just one, to each one according to their particular capacity” (Matt 25:15).

Nor does the very order of nature permit equality, for Divine Providence established all created things with a certain inequality, both by their nature and their merit. So, to enforce equality in temporal goods such as possessions, is to destroy the order that exists in things, which Augustine, with regard to inequality, defines as such: Order is “the disposition of equal and unequal things, giving to each what it deserves” (De civitate Dei, 19, 13). In this respect Origen was censured when he said in his Periarchon that all things are equal by nature, but were made unequal on account of their defect, that is, on account of sin. Therefore, egalitarianism of possessions does not prevent disputes. On the contrary, it increases them, and doing so, destroys or injures natural law when possessions are taken away from the poor, who deserve more.

Similarly, it is against reason that all things should be equal in a community, since God instituted all things “in number, weight and measure” (Wis 11:12), which places degrees of inequality in beings and, consequently, in cities and communities.

Whether a Religious Order can be a Military Order?

Whether a Religious Order can be a Military Order?

From St. Thomas Aquinas, Summa Theologiae II-II.188.3:

I answer that, as stated before, a religious order may be established not only for the works of the contemplative life, but also for the works of the active life, insofar as it is concerned with helping our neighbor and the service of God, but not insofar as it is directed to a worldly object.

Now then, the military function can be directed to the assistance of our neighbor not only as regards private individuals, but also as regards the defense of the whole society. Hence it is said of Judas Machabeus (1 Mach 3:2,3) that he "fought with cheerfulness the battles of Israel, and he got his people great honor." The military function can also be directed to upkeep of divine worship. Wherefore (3:21) Judas is stated to have said: "We will fight for our souls and our laws," and further on (13:3) Simon said: "You know what great battles I and my brethren, and the house of my father, have fought for the laws and the sanctuary."

Hence, a religious order can be fittingly established for the military life, not indeed to fight for some worldly purpose, but for the defense of divine worship and public safety, or also for the poor and oppressed, according to the Psalm (81:4): "Rescue the poor, and deliver the needy out of the hand of the sinner."

Forgotten Teachings: Universal Suffrage is Madness

Forgotten Teachings: Universal Suffrage is Madness

Pius IX, Address to French Pilgrims (May 5, 1874), in J.M. Villefranche, Pio IX, (São Paulo: Ed. Panorama, 1948), pp. 372-373.


Online source: www.traditioninaction.org


I give you my blessing for the difficult but necessary task in which you are engaged, which consists of eliminating or diminishing a great affliction which plagues contemporary society: this is called universal suffrage.

To entrust the decision of momentous issues to the naturally ignorant and passionate multitudes - is this not equivalent to leaving it to chance and running voluntarily toward the abyss? Yes, in this case, universal suffrage would better deserve to be called madness; and when the power of decision lies in the hands of secret societies, as so often happens, we can call it a universal lie.

Quaestio Disputata: Whether Santa Clause Exists

Quaestio Disputata: Whether Santa Clause Exists

Octava Immaculatae Conceptionis (Dec. 15), ex Bulla

Octava Immaculatae Conceptionis (Dec. 15), ex Bulla

From Pope Bl. Pius IX, Dogmatic Bull Ineffabilis Deus (On the Immaculate Conception)
Online Source: www.breviary.net

Second Nocturn
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 Bulla dogmática Pii Papæ noni	The Lesson is taken from the Dogmatic Bull of Pope Pius IX
Ab antíquis tempóribus Sacrórum antístites, ecclesiástici viri, reguláres órdines ac vel ipsi imperatóres et reges ab hac apostólica Sede eníxe efflagitárunt, ut immaculáta sanctíssimæ Dei Genitrícis Concéptio véluti cathólicæ fídei dogma definirétur.  Quæ postulatiónes hac nostra quoque ætáte iterátæ fuérunt, ac potíssimum felícis recordatiónis Gregório decimoséxto prædecessóri nostro, ac nobis ipsis oblátæ sunt tum ab epíscopis, tum a clero sæculári, tum a religiósis famíliis, ac summis princípibus et fidélibus pópulis.  Nos ítaque singulári ánimi nostri gáudio hæc ómnia probe noscéntes ac sério considerántes, vix dum, licet immériti, arcáno divínæ providéntiæ consílio ad hanc sublímem Petri Cáthedram evécti, totíus Ecclésiæ gubernácula tractánda suscépimus, nihil certe antíquius habúimus, quam pro summa nostra vel a téneris annis erga sanctíssimam Dei Genitrícem Vírginem Maríam veneratióne, pietáte et afféctu, ea ómnia perágere, quæ adhuc in Ecclésiæ votis esse póterant, ut beatíssimæ Vírginis honor augerétur, ejúsque prærogatívæ uberióri luce nitérent.	From of old time continual prayers have been offered to this Apostolic See not only by Bishops, Churchmen, and the Regular Orders, but also by Emperors and Kings, beseeching that the sinlessness of the Conception of the Mother of God might be made the subject of a Dogmatic Definition.  These prayers have been still more urgently addressed in recent times to our Predecessor, of happy memory, Gregory XVI, and to ourselves, by the Bishops, by the Secular Clergy, by the Regular Orders, and by the most eminent Christian Princes and nations.  The knowledge of these things hath caused our heart to rejoice, and they have been the serious occupation of our thoughts ever since, in spite of our unworthiness, the inscrutable Providence of God was pleased to set us in this supreme Chair of Peter, and to put his Church into our hands, for us to govern.  Since then, we have had nothing so much at heart as to yield to the desires of the Church in this matter, to the increasing of the veneration of which the most holy Virgin is already the object, and to the setting in a clearer light the singular graces with which God hath adorned her, being ourselves especially drawn to the same by the reverence, love, and affection with which we have been from our childhood animated towards the same most holy Virgin Mary, Mother of God.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ego ex ore Altíssimi prodívi, primogénita ante omnem creatúram : ego feci in cælis, ut orirétur lumen indefíciens. * Nondum erant abyssi, et ego jam concépta eram. V.  Deus enim creávit me in justítia, et apprehéndit manum meam, et servávit me. R.  Nondum erant abyssi, et ego jam concépta eram.	R.  I came out of the mouth of the Most High, the first-begotten before every creature : I made the unfading light to arise in the heavens. * Before ever were the depths, and I was already conceived. V.  For the Lord hath created me in righteousness, and hath held mine hand, and hath kept me. R.  Before ever were the depths, and I was already conceived.
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
Itaque plúrimum in Dómino confísi advenísse témporum opportunitátem pro immaculáta sanctíssimæ Dei Genitrícis Vírginis Maríæ Conceptióne definiénda, quam divína elóquia, veneránda tradítio, perpétuus Ecclésiæ sensus, singuláris catholicórum antístitum ac fidélium conspirátio, et insígnia prædecessórum nostrórum acta et constitutiónes mirífice illústrant atque declárant ; rebus ómnibus diligentíssime perpénsis et assíduis fervidísque ad Deum précibus effúsis, mínime cunctándum nobis esse censúimus, suprémo nostro judício immaculátam ipsíus Vírginis Conceptiónem sancíre, definíre, atque ita pientíssimis cathólici orbis desidériis, nostræque in ipsam sanctíssimam Vírginem pietáti satisfácere, ac simul in ipsa unigénitum Fílium suum Dóminum nostrum Jesum Christum magis atque magis honorificáre, cum in Fílium redúndet quidquid honóris et laudis in Matrem impénditur.	And now we trust in the Lord that the time is come to define as a truth of faith the doctrine of the stainless Conception of the most holy Virgin Mary, Mother of God, that doctrine already set forth by Holy Scripture, by the ancient tradition, by the unbroken belief of the Universal Church, by the one common opinion of the Catholic Episcopate and laity, and by the marked acts and decrees of our Predecessors.  We have weighed everything in our mind, and we have without ceasing implored the help and light of God's Holy Spirit by earnest prayer, and we are of opinion that it is our duty no longer to delay, but by our Supreme Decision to settle and declare that the Virgin was conceived without sin, and thus to satisfy the godly cravings of the whole Christian world, as well as the instinct of our own love for the said most holy Virgin, and above all, because she is his Mother, to glorify our Lord Jesus Christ by this act, since whatever we do rightly to honour the Mother must redound to the glory of the Son.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Nihil inquinátum in eam incúrrit : * Candor est lucis ætérnæ et spéculum sine mácula. V.  Est enim hæc speciósior sole, et luci comparáta invenítur púrior. R.  Candor est lucis ætérnæ et spéculum sine mácula.	R.  No defiled thing can come nigh unto her ; *For she is the brightness of the everlasting light, and the unspotted mirror of the power of God. V.  She is more beautiful than the sun, and being compared with the light, she is found before it. R.  For she is the brightness of the everlasting light, and the unspotted mirror of the power of God.
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
Quare postquam numquam intermísimus in humilitáte et jejúnio privátas nostras et públicas Ecclésiæ preces Deo Patri per Fílium ejus offérre, ut Spíritus Sancti virtúte mentem nostram dirígere et confírmare dignarétur, imploráto univérsæ cæléstis cúriæ præsídio, et advocáto cum gemítibus Paráclito Spíritu, eóque sic aspiránte ; ad honórem sanctæ et indivíduæ Trinitátis, ad decus et ornaméntum Vírginis Deíparæ, ad exaltatiónem fídei cathólicæ et christiánæ religiónis augméntum, auctoritáte Dómini nostri Jesu Christi, beatórum Apostolórum Petri et Pauli, ac nostra, declarámus, pronuntiámus et definímus : Doctrínam quæ tenet beatíssimam Vírginem Maríam in primo instánti suæ Conceptiónis fuísse singulári omnipoténtis Dei grátia et privilégio, intúitu meritórum Christi Jesu Salvatóris humáni géneris, ab omni originális culpæ labe præservátam immúnem, esse a Deo revelátum, atque idcírco ab ómnibus fidélibus fírmiter constantérque credéndam.  Quaprópter si qui secus ac a nobis definítum est, quod Deus avértat, præsúmpserint corde sentíre, ii nóverint ac porro sciant se próprio judício condemnátos, naufrágium circa fidem passos esse, et ab unitáte Ecclésiæ defercísse.	Wherefore, having in all fasting and humbleness of heart continually implored God the Father through his Blessed Son, to hear our own prayers and those his whole Church, and to teach and strengthen our mind by the power of his Holy Spirit, having begged the intercession of the Church Triumphant, and, above all, with groans called on the Holy Ghost the Comforter.  We now, moved by him, for the honour of the Holy and Undivided Trinity, for the greater praise and exaltation of the Virgin Mother of God, the glory of the Catholic Faith, and the good of Christianity, in the name and authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and in our own, declare and define that : That doctrine which declareth that the most blessed Virgin Mary was, in the first instant of her Conception, preserved, by a special grace and privilege granted to her by Almighty God, through the merits of Christ Jesus, Saviour of mankind, which he foreknew, from any stain of original sin, is a doctrine taught and revealed by God, and therefore from this time forth must be held by all faithful Christians firmly and constantly.  Wherefore, if any one, which God forbid, shall at any time think in his heart any thing contrary to this our definition, let him know that he is condemned by his own judgment, that he hath made shipwreck of the faith, and that he hath cut himself off from the body of the Church.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Signum magnum appáruit in cælo : Múlier amícta sole, et luna sub pédibus ejus, * Et in cápite ejus coróna stellárum duódecim. V.  Induit eam Dóminus vestiméntis salútis, induménto justítiæ, et quasi sponsam ornávit eam monílibus suis. R.  Et in cápite ejus coróna stellárum duódecim. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Et in cápite ejus coróna stellárum duódecim.	R.  And there appeared a great wonder in heaven : a Woman clothed with the sun, and the moon under her feet, * And upon her head is a crown of twelve stars. V.  The Lord hath clothed her with the garments of salvation, he hath covered her with the robe of righteousness, as a bride adorned with jewels. R.  And upon her head is a crown of twelve stars. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And upon her head is a crown of twelve stars.

St. Bernard to the Templars: Honor of Killing for Christ

St. Bernard to the Templars: Honor of Killing for Christ

From St. Bernard of Clairvaux, De Laude Novae Milititae (Letter to the Templars), in Migne, PL 182, col. 924.

Online source: www.traditioninaction.org

The knights of Christ can fight the battles of their Lord with complete tranquility of conscience, fearing neither sin if they kill the enemy, nor the danger of being killed themselves. For to inflict death or to suffer death for Christ has nothing criminal about it, but rather brings an abundant claim to glory. By the first he gives glory to Christ, by the latter, he gains Christ Himself. The Lord, without a doubt, gladly accepts the death of the enemy as punishment; and yet more gladly gives Himself to the fallen knight as consolation.

The knight of Christ may strike with confidence and die yet more confidently, for he serves Christ when he kills, and serves himself when he dies. Nor does he bear the sword in vain, for he is God’s minister to punish the evildoers and to exalt the good. When he kills an evildoer, he is not a murderer, but, if I may so put it, a killer of evil. It is necessary to see him as both the avenger at the service of Christ and the protector of the Christian people. Should he be killed himself, however, we know that he has not perished but has achieved eternal glory.

Therefore, the death he inflicts is to Christ’s profit, and the death he receives is for his own gain. The Christian rejoices in the death of the pagan because Christ is glorified; while the death of the Christian gives the King occasion to show his liberality by rewarding the deserving knight. In the first case, the just man shall rejoice when he sees the punishment of the evil man. And in the latter, he will say, “Truly there is a reward for the just. Truly it is God who judges the earth."

Certainly pagans should not be killed if there is any other way to prevent them from oppressing and persecuting the faithful. But it is much better to kill them than to have the just ones forever under the yoke of the wicked, and bending their knees to the iniquity of the pagans.

Dies 7a infra Octavam Immac. Conc. (Dec. 14), ex Bulla

Dies 7a infra Octavam Immac. Conc. (Dec. 14), ex Bulla

From Pope Bl. Pius IX, Dogmatic Bull Ineffabilis Deus (On the Immaculate Conception)
Online Source: www.breviary.net

Second Nocturn
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 Bulla dogmática Pii Papæ noni	The Lesson is taken from the Dogmatic Bull of Pope Pius IX
Omnes norunt quanto stúdio hæc de immaculáta Deíparæ Vírginis Conceptióne doctrína a spectatíssimis religiósis famíliis et celebrióribus theológicis academíis, ac præstantíssimis divinárum rerum sciéntia doctóribus fúerit trádita, assérta ac propugnáta.  Omnes páriter norunt quantópere sollíciti fúerint Sacrórum antístites vel in ipsis ecclesiásticis convéntibus palam publicéque profitéri, sanctíssimam Dei Genitrícem Vírginem Maríam, ob prævísa Christi Dómini Redemptóris mérita, numquam origináli labe, et idcírco sublimióri modo redémptam.  Quibus illud profécto gravíssimum et omníno máximum accédit, ipsam quoque Tridentínam synodum, cum dogmáticum de peccáto origináli éderet decrétum, quo juxta sacrárum Scripturárum sanctorúmque Patrum ac probatissimórum conciliórum testimónia státuit ac definívit : Omnes hómines nasci origináli culpa inféctos ; tamen solémniter declarásse : Non esse suæ intentiónis, in decréto ipso tantáque definitiónis amplitúdine comprehéndere beátam et immaculátam Vírginem Dei Genitrícem Maríam.  Hac enim declaratióne Tridentíni Patres, ipsam beatíssimam Vírginem ab origináli labe solútam, pro rerum temporúmque adjúnctis, satis innuérunt, atque ádeo perspícue significárunt, nihil ex divínis lítteris, nihil ex traditióne, Patrúmque auctoritáte rite afférri posse, quod tantæ Vírginis prærogatívæ quovis modo refragétur.	It is known to all men, with what care this doctrine of the sinlessness of the conception of the Mother of God hath been handed down, set forth, and defended by the most distinguished Religious Orders, Theologians, Universities, and Doctors skilled in the things of God.  All men know likewise how carefully Christian Bishops, even in their public teaching, have professed the doctrine that through the merits of Christ our Lord and Saviour, foreknown by God, the Holy Virgin Mary, Mother of God, was delivered from ever being the victim of original sin, but, on the contrary, had the fruits of redemption applied to her at the very moment of her Conception, and was therefore redeemed in a nobler way than other.  But the weightiest fact of all is that the most holy Council of Trent, when, in accordance with the Holy Scriptures, as interpreted by the holy Fathers and the approved Councils, it decreed that all men are conceived in sin, expressly added that it did not mean thereby to say that the blessed and stainless Mary, Mother of God, did not form an exception to the rule.  From this declaration of the Fathers of Trent it can clearly be drawn that there is nothing in the Bible, nothing in tradition, and nothing in the Fathers which can rightly be adduced against this prerogative of the most Blessed Virgin ; nay, as far as circumstances demanded, they as much as declared her free from the original stain.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Ego ex ore Altíssimi prodívi, primogénita ante omnem creatúram : ego feci in cælis, ut orirétur lumen indefíciens. * Nondum erant abyssi, et ego jam concépta eram. V.  Deus enim creávit me in justítia, et apprehéndit manum meam, et servávit me. R.  Nondum erant abyssi, et ego jam concépta eram.	R.  I came out of the mouth of the Most High, the first-begotten before every creature : I made the unfading light to arise in the heavens. *Before ever were the depths, and I was already conceived. V.  For the Lord hath created me in righteousness, and hath held mine hand, and hath kept me. R.  Before ever were the depths, and I was already conceived.
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
Et re quidem vera hanc de immaculáta beatíssimæ Vírginis Conceptióne doctrínam quotídie magis gravíssimo Ecclésiæ sensu, magistério, stúdio, sciéntia ac sapiéntia tam spléndide explicátam, declarátam, confirmátam, et apud omnes cathólici orbis pópulos ac natiónes mirándum in modum propagátam, in ipsa Ecclésia semper exstitísse véluti a majóribus accéptam, ac revelátæ doctrínæ charactére insignítam, illústria venerándæ antiquitátis Ecclésiæ orientális et occidentális monuménta validíssime testántur.  Equidem Patres Ecclesiæque scriptóres, cæléstibus edócti elóquiis, nihil antíquius habúere, quam in libris ad explicándas Scriptúras, vindicánda dógmata, erudiendósque fidéles elucubrátis, summam Vírginis sanctitátem, dignitátem, atque ab omni peccáti labe integritátem, ejúsque præcláram de tetérrimo humáni géneris hoste victóriam, multis mirísque modis certátim prædicáre atque efférre.	In truth, this doctrine upon the Conception of the most Blessed Virgin is day by day more earnestly set forth by the graver thought of the Church, by her teaching, by her care, by her learning, and by her wisdom.  It is explained, taught, confirmed, and wonderfully spread among all peoples and nations of the Catholic world.  The Church hath received it from the Fathers, as a part of the original faith, attested strongly by the most ancient and venerable monuments of both the Eastern and Western Churches.  Indeed, the Fathers and Ecclesiastical writers, learned in Holy Scripture, are marked by no more earnest feature than that in all their books and Scriptural Commentaries, written for the confirmation of doctrine, and the edification of the faithful, they do all in divers ways preach and teach the excelling holiness of this Virgin, her dignity, her freedom from any stain of sin, and the glory of her victory over the dark enemy of our race.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Nihil inquinátum in eam incúrrit : * Candor est lucis ætérnæ et spéculum sine mácula. V.  Est enim hæc speciósior sole, et luci comparáta invenítur púrior. R.  Candor est lucis ætérnæ et spéculum sine mácula.	R.  No defiled thing can come nigh unto her ; *For she is the brightness of the everlasting light, and the unspotted mirror of the power of God. V.  She is more beautiful than the sun, and being compared with the light, she is found before it. R.  For she is the brightness of the everlasting light, and the unspotted mirror of the power of God.
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
Quaprópter enarrántes verba, quibus Deus præparáta renovándis mortálibus suæ pietátis remédia inter ipsa mundi primórdia prænúntians ; et deceptóris serpéntis rétudit audáciam et nostri géneris spem mirífice eréxit, ínquiens, Inimicítias ponam inter te et mulíerem, et semen tuum et semen illíus ; docuére, divíno hoc oráculo clare apertéque demonstrátum fuísse misericórdem humáni géneris Redemptórem, scílicet unigénitum Dei Fílium Christum Jesum, ac designátam beatíssimam ejus Matrem Vírginem Maríam, ac simul ipsíssimas utriúsque contra diábolum inimicítias insígniter expréssas.  Quocírca sicut Christus Dei hominúmque mediátor, humána assúmpta natúra, delens quod advérsus nos erat chirógraphum decréti, illud cruci triumphátor affíxit ; sic sanctíssima Virgo, arctíssimo et indissolúbili vínculo cum eo conjúncta, una cum illo et per illum, sempitérnas contra venenósum serpéntem inimicítias exércens ac de ipso pleníssime triúmphans, illíus caput immaculáto pede contrívit.	All Commentators on the Book of Genesis remark that passage where God at the very time of the Fall speaketh of the Atonement, to the confusion of the lying serpent, and the comfortable hope of man, and saith : I will put enmity between thee and the woman, and between thy seed and her seed, and all the ancients teach that by this passage is meant the most merciful Saviour of mankind, namely, our Lord Jesus Christ, the Only-Begotten Son of God and his most blessed Mother the Virgin Mary, as if the enmity which both he and she felt against the devil was, in a sense, of a kind common to them both.  Christ took our nature upon him, and is become the Mediator between God and man, blotting out the handwriting that was against us, nailing it to his Cross, and the most Holy Virgin, by that subtle, close, and abiding tie which bindeth mother to Child, feeleth along with him his truceless enmity to the serpent, and he, though his merits, hath granted to her that moment of victory wherein her stainless foot bruised the serpent's head.
V.  Tu autem, Dómine, miserére nobis. R.  Deo grátias.	V.  But thou, O Lord, have mercy upon us. R.  Thanks be to God.
R.  Signum magnum appáruit in cælo : Múlier amícta sole, et luna sub pédibus ejus, * Et in cápite ejus coróna stellárum duódecim. V.  Induit eam Dóminus vestiméntis salútis, induménto justítiæ, et quasi sponsam ornávit eam monílibus suis. R.  Et in cápite ejus coróna stellárum duódecim. V.  Glória Patri, et Fílio, et Spirítui Sancto. R.  Et in cápite ejus coróna stellárum duódecim.	R.  And there appeared a great wonder in heaven : a Woman clothed with the sun, and the moon under her feet, * And upon her head is a crown of twelve stars. V.  The Lord hath clothed her with the garments of salvation, he hath covered her with the robe of righteousness, as a bride adorned with jewels. R.  And upon her head is a crown of twelve stars. V.  Glory be to the Father, and to the Son, and to the Holy Ghost. R.  And upon her head is a crown of twelve stars.