Why Is the Athanasian Creed Still Important Today? The Athanasian Creed is key to Christian theology because it is the early church’s most comprehensive picture of the Trinity. So many popular illustrations of the Trinity come directly from the Athanasian Creed. Understanding the Trinity is critical for Christians in our day as well. It will help them defend their faith against different religions, which misunderstand the Trinity as three distinct Gods rather than one God in Trinity. Using the distinctions made by the Athanasian Creed can help believers understand their beliefs and avoid common errors. It is regarded as authoritative in the Roman Catholic and some Protestant churches. The Athanasian Creed is named after St. Athanasius, a fourth-century bishop and prominent defender of Trinitarianism. The creed, which has Latin origins, declares key beliefs about the Trinity, specifically, the equal nature of the three persons. The Athanasian Creed [QUICUNQUE VULT]
Whoever desires to be saved should above all hold to the Catholic faith. Anyone who does not keep it whole and unbroken will doubtless perish eternally. History of St. Athanasius, Bishop of Alexandria by Fr. Francis Xavier Weninger, 1877 Saint Athanasius, also known as Athanasius the Great, was a prominent bishop of Alexandria in the 4th century. He is regarded as one of the most important figures in the history of Christianity due to his profound contributions to the development of orthodox Christology and the eventual canonization of the New Testament. Born in Alexandria in 296, Athanasius was an intelligent and devout student who quickly caught the attention of his mentor and future predecessor, Bishop Alexander of Alexandria. Under Alexander's guidance, Athanasius became deeply involved in the theological debates of his time. One of the most significant debates that Athanasius engaged in was the Arian controversy, which centered around the nature of Christ. Arius, a popular priest in Alexandria, espoused the belief that Christ was a created being and not equal to God the Father. Athanasius strongly opposed this view and argued that Christ was of the same substance as the Father, a belief that later became known as the Nicene Creed. Despite numerous attempts to exile Athanasius and silence his teachings, his unwavering dedication to orthodoxy ultimately prevailed. He was reinstated as bishop of Alexandria five times and played a crucial role in shaping Christian theology during his lifetime. In addition to his theological contributions, Athanasius was instrumental in the development of the canon of scripture. He recognized the importance of certain texts, such as the Gospels and the letters of Paul, and was instrumental in ensuring that they were recognized as authoritative by the early Christian community. St. Athanasius, the great Doctor of the Church, and intrepid defender of the Catholic faith, was born. at Alexandria, the Capital of Egypt, in the year of our Lord 294. His parents, who belonged to the nobility, were also God-fearing people, and Athanasius was gifted by the Almighty with such great talents, that when still very young in years, he had already made unusual progress in sacred as well as profane science. He was, however, not less assiduous in the practice of virtue and piety than he was in his studies. Desirous of leading a holy life he went to the hermit Anthony, and remained two years under him. He would probably never have left him, had not Alexander, the Patriarch of Alexandria, recalled him to the city, that he might aid him against the heretics, which he faithfully did. The Patriarch made St. Athanasius his companion to the celebrated Council of Nice, where, although he was at that time only deacon, he refuted the Arian heresy so thoroughly, that all present admired his skill and erudition. This, however, drew upon him the hatred of the Arians to such a degree, that until his death they regarded him as their worst enemy, and persecuted him in all possible ways. Shortly before the death of St. Alexander he left the city secretly, fearing that he might be chosen as his successor. The Patriarch, informed of this, said with prophetic inspiration: "Athanasius, Athanasius, you think to save yourself by flight; but it will not release you from the Patriarchal Chair." After the death of St. Alexander, neither the clergy nor the people would have any other patriarch than Athanasius. For six months they searched everywhere for him, and at length, when he was found, he yielded with many tears to the general wish. Experience showed that his election as Patriarch was really ordained by God for the welfare of the faithful. He proved himself a watchful shepherd over his flock, as well as a kind father to the poor. There was hardly a place in his large diocese which he did not visit yearly, and everywhere he frequently preached. In his own life he was very austere and kept a rigorous fast. The Arians endeavored, at first, to prevent him from being raised to the dignity of Patriarch, and, not succeeding in this, they tried to make him hateful to the people, as well as to the Emperor, by the most horrible calumnies. The Emperor ordered Athanasius to defend himself against these accusations in a Council which was held at Tyre. The greater part of the Bishops who were present at this Council were followers of Arius, and hence, bitter enemies of the Saint, nevertheless he appeared before them. The first witness against him was a disreputable woman, whose evidence had been bought with money. She, without even knowing the Saint by sight, said that he had taken lodgings in her house, and had done violence to her. Timotheus, a priest, who was on the side of Athanasius, pretended to be the Patriarch, and addressing the wicked woman, said, "What! have I taken lodgings at your house? Have I forced you to so gross a sin?" "Yes;" answered she; "you have done this," and confirmed her words with an oath. The whole assemblage, although mostly against the Saint, were obliged to acknowledge the falsity of the accusations and the innocence of Athanasius. The Arians, finding that this conspiracy did not succeed, soon found something else wherewith to charge him. They had some time previously spread abroad the rumor that Athanasius had killed a certain bishop, named Arsenius, and that he used the right hand of the dead man to practise witchcraft. They even showed a hand in a box, maintaining that it was the hand of Arsenius. The bishop himself, who was still alive, they kept hidden that the falsity of their accusation might not be discovered. But God brought it to pass that Arsenius, escaped from imprisonment and arrived at the house of St. Athanasius just as the latter was summoned before the Council. At the moment when he was accused of the murder of the bishop, he had Arsenius brought before the assemblage, and pointing to the two hands of the bishop, again overwhelmed his enemies with shame and confusion. The latter, becoming more and more enraged, prevailed at length upon the otherwise pious Emperor Constantine to banish the Saint to Trieste. After the Emperor's death, Constantine, his successor, recalled Athanasius, and sent him with a letter of safe conduct to his See. The Catholics received their holy Patriarch with great joy, which, however, did not last long, as the Arians had chosen a bishop of their own sect, who drove Athanasius, with arms in hand, out of the city. Proceeding to Rome he sought and found assistance from the Pope, who, after having tried the Saint in a special Council and found him innocent of the accusations against him, requested the Emperor to restore him again in his See. The request was granted, but the Arian heretics became so infuriated, that they once more drove St. Athanasius away. He then lived for five years concealed in a cistern, where his food was brought to him,by an intimate friend. At the commencement of the reign of the Emperor Julian, he returned to his flock for the third time. Hearing, however, that the Emperor, at the instigation of the heretics, had issued an order to take his life, he scarcely escaped, with some friends, on a vessel; but soon retracing his steps, he returned to the city, where he remained concealed until the Emperor's death. During the reign of the pious Emperor, Jovian, he appeared again in public and ruled his church with great zeal. After the death of Jovian, Valens, a protector of the Arians, came to the throne, when the latter, as a first favor, requested the Emperor to banish Athanasius from his See. He willingly acceded to their wish, but before the order could be executed, Athanasius had concealed himself in the tomb of his father. The Christians at Alexandria were at length unwilling to suffer any longer the absence of their shepherd, and began publicly to make complaints. The Emperor, fearing an insurrection, gave orders to search for Athanasius, and in future to leave him unmolested in his Church. The orders were carried out, and the holy patriarch, who had suffered so many persecutions, administered the affairs of his Episcopate peacefully until his death. St. Athanasius was in all his dangers and persecutions magnanimous and of undisturbed mind. When he saved himself by flight, or concealed himself from his enemies, it was in order to be able longer to assist the Catholics and to protect them against the heretics. Those who pitied him in his exile or other adversities he comforted with the words: "This storm will soon pass over." But when they represented to him the displeasures of the Arian Emperors, which he drew upon himself by his zeal for the true faith, he always undauntedly replied: "I fear God only, not men." The Roman Martyrology says of him as follows: "At Alexandria, the feast of St. Athanasius, bishop of the same city, who was great in learning and holiness, but whom the whole world seems to have conspired to persecute. He nevertheless bravely defended the Catholic faith from the reign of Constantine to that of Valens, against the Emperors, governors, and numberless Arian bishops, from all of whom he suffered many persecutions, and was driven about from place to place. At last he was permitted to return to his Church, from which he was called to God in the reign of the Emperors Valentinian and Valens, after having been priest during 46 years, and after having valiantly fought many battles and earned many crowns of patience." There exists at this day a creed which bears the name of St. Athanasius. It commences thus: "Whosoever will be saved, before all things it is necessary that he believe the Catholic faith. Whosoever keep it not wholly and inviolably, without doubt, shall be eternally lost." Many, however, say that this creed was not written by Athanasius, but that others composed it out of the Saint's works. Nevertheless, it has been received by many non-Catholics, even by Luther himself, as a true creed. The word "Catholic," Luther changed into " Christian," which, however, is a wicked forgery. But it is easy to perceive why this was done. It was too clear in the above words that the Catholic faith is necessary for salvation and that those who have died out of its pale are lost. This sentence of Athanasius, or of some other ancient teacher, did not suit Luther and he therefore substituted the word " Christian" for "Catholic;" as if anybody could be really a Christian without being a Catholic. He had before made a similar interpolation in the ninth article of the Apostles' creed; indeed the whole heresy is a tissue of corruption and falsehood. Today, Saint Athanasius remains a revered figure in the Eastern Orthodox Church and is often referred to as the "Doctor of Orthodoxy" due to his immense influence on the establishment of orthodox Christian doctrine. His legacy continues to inspire believers around the world to stand firm in their faith and to defend the truth of the Gospel in the face of opposition. Quote of St. Athanasius Sermon of St. Athanasius In the law there was a precept that cities of refuge should be established, so that those who in any way soever were sought for to be put to death, might have means of saving themselves. And in the consummation of the ages, when that same Word of the Father was come among us, who before had spoken to Moses, he gave this commandment again, saying: When they shall persecute you in this city, flee into another. And a little later he added: When you shall see that abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place (he that readeth, let him understand), then they that are in Judea, let them flee to the mountains; and he that is on the house-top, let him not come down to take anything out of his house; and he that is in the field, let him not go back to take his coat. Knowing these things, the Saints ordered their own conduct accordingly. For what the Lord now commanded, was the same also as he had spoken through his Saints before his coming in the flesh; and this rule leads men to perfection. For what God has commanded is most certainly to be done. And so the Word Himself, made man for us, did not disdain to hide himself even as we do, when he was sought after; and when he suffeed persecution, to flee and avoid the snares. But when He Himself had arrived at the time He had appointed, wherein He willed to suffer in the body for all, He gave Himself up of His own accord to the snares. Holy men, then, having learnt this example of the Saviour (for they were all taught by him, whether of old or in these latter days), acted lawfully in their struggles against their persecutors, by fleeing and by hiding themselves when sought after. For since they did not know the end of time appointed for them by divine providence, they would not rashly give themselves up to those who lay in wait for them; but on the other hand, knowing that it is written, that in the hands of God are the lots of men, and that the Lord kills and makes live; they rather persevered unto the end, going about, as the Apostle says, in sheepskins and goatskins, being in want, distressed, wandering in deserts, and lying hid in dens and caves of the earth, until either the time appointed for their death should come, or God, Who had appointed that same time, should speak with them, and restrain their snares, or else give them over to their persecutors, according as seemed good to Him. Supplication To The Most Holy Trinity Most holy, most august, most amiable and divine Trinity, I fall prostrate before the throne of Thy immense majesty, and full of the sweetest confidence, I present to Thee the merits of this, Thy servant, and those, moreover, of holy Mary, whom Thou hast given me as a most loving Mother, Queen, and Advocate. Therefore, I beseech Thee, in view of their merits, be pleased to grant me the graces which I particularly desire . . . . O Lord, I hope in Thee, let me not be confounded. Grant my prayer, O Lord, and have pity on me. Ant. Well done, thou good and faithful servant; because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy Lord. V. The Lord led the just man through right paths, And showed him the kingdom of God. Let us pray: May the intercession of the blessed Athanasius we beseech Thee, O Lord, commend us to Thee; that what we cannot obtain by our own merits, we may receive by his patronage; through our Lord. Amen Prayer of Saint Athanasius from Glories of Mary St. Alphonsus Give ear to our prayers, O most Holy Virgin, and be mindful of us. Dispense unto us the gifts of thy riches, and the abundance of the graces with which thou art filled. The archangel saluted thee, and called thee full of grace. All nations call thee blessed. The whole hierarchy of heaven blesses thee: and we, who are of the terrestrial hierarchy, also address thee, saying : Hail, O full of grace, our Lord is with thee; pray for us, O Holy Mother of God, our Lady and our Queen. Letter of St. Athanasius to his Flock Saint Athanasius lived in the fourth century and was the Bishop of Alexandria in Egypt for 46 years. Banned from his diocese at least five times, he spent a total of 17 years in exile. The famous convert to the Church, John Henry Cardinal Newman, described him as a "principal instrument after the Apostles by which the sacred truths of Christianity have been conveyed and secured to the world." Often referred to as the Champion of Orthodoxy, Saint Athanasius was undoubtedly one of the most courageous defenders of the Faith in the entire history of the Church. If anyone can be singled out as a saint for our times, surely it is Saint Athanasius. The following letter of his could, almost word for word, have been written yesterday. May God console you! . . . What saddens you ... is the fact that others have occupied the Churches by violence, while during this time you are on the outside. It is a fact that they have the premises--but you have the Apostolic Faith. They can occupy our Churches, but they are outside the True Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith? The True Faith, obviously. Who has lost and who has won in this struggle--the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way . . . You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your faith, beloved brothers. And we believe that God will give us our Churches back some day. Thus, the more violently they try to occupy the places of worship, they more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to tradition are reduced to a handful, they are the ones who are the True Church of Jesus Christ. (Coll. selecta SS. Eccl. Patrum, Caillau and Guillou, Vol. 32, pp. 411-412) Quotes of St. Athanasius A Portrait of the Virtues of Saint Athanasius in Private Life by St. Gregory Nazianzen "He was most humble and lowly in mind, as his virtue was most sublime and inimitable. He was most courteous to all, and every one had easy access to him. He was meek, gentle, compassionate, amiable in his discourse, but much more so in his life; of an angelical disposition; mild in his reproofs, and instructive in his commendations; in both which he observed such even measures, that his reproof spoke the kindness of a father, and his commendation the authority of a master; as neither was his indulgence over tender, nor his severity harsh. His life supplied the place of sermons, and his sermons prevented correction. In him all ranks might find enough to admire, and enough to imitate; one might commend his unwearied austerity in fasting and prayer; another his perseverance in watchings and the divine praises; a third his admirable care of the poor, a fourth his courage in checking the injustice of the rich, or his condescension to the humble." Thus St. Gregory Nazianzen, who says he was a load-stone to dissenters, drawing them to his opinion, unless hardened in malice; and always at least raising in them a secret reverence and veneration for his person; but that he was an adamant to his persecutors ; no more capable of impressions against justice, than a rock of marble is of yielding to any slight touch. After innumerable combats, and as many great victories, this glorious saint, having governed the church of Alexandria forty-six years, was called to a life exempt from labor and suffering, on the second of May, on a Thursday, in the year 373. He ended his life in a holy old age, and went to keep company with his fathers, the patriarchs, prophets, apostles and martyrs, who had fought valiantly for the truth, as he had done: and to comprise his epitaph "in few words, he departed this life with far greater honor and glory than what he had received in his more than triumphant entries into Alexandria, when he returned from his blandishments: so much was his death lamented by all good men; and the immortal glory of his name remained imprinted in their hearts." He desires the saint "to look down upon him from heaven, to favor and assist him in the government of his flock, and to preserve it in the true faith: and if, for the sins of the world, heretics were to prevail against it, to deliver him from these evils, and to bring him, by his intercession, to enjoy God in his company." The humility, modesty, and charity of this great saint; his invincible meekness towards his enemies, who were the most implacable and basest of men, and the heroic fortitude, patience, and zeal, by which he triumphed over the persecutions of almost the whole world confederated against him, and of four emperors, Constantine, Constantius, Julian, and Valens, three of whom employed wiles, stratagems, and hypocrisy, and sometimes open force to destroy him: these, I say, and all other eminent virtues, have rendered his name venerable in the church to the latest ages, which he ceases not to instruct and edify by his writings. Novena to Saint Athanasius
I. My most loving Saint, behold me kneeling at thy feet, beseeching thee with all the affection of my heart to grant me thy special protection, particularly when in danger of offending God. O my dear and holy advocate, remember me before the throne of the most holy Trinity, and obtain for me from the infinite goodness of God, the virtues of humility, purity, obedience, and the grace to fulfill exactly the duties of my state. Our Father, Hail Mary, Glory. II. O my dear Saint Athanasius, I renew to the Lord, through thee, the holy resolutions which I have frequently made of intending to love and serve Him faithfully. I am resolved to detach myself from every earthly thing, and I desire ardently to unite myself to Him, as my first beginning, last end, and sovereign good. My dear St.Athanasius, I beseech thee to offer to the most holy Trinity the sacrifice of my whole being, particularly of my judgment and will, in order to conform fully to God most holy, because I desire nothing else besides His grace and His holy love. Our Father, Hail Mary, Glory. III. My sweet and holy Protector St. Athanasius, behold me again full of love for thee and full of confidence, beseeching thee to cast thyself on thy knees before the throne of the most holy Trinity, and entreat most ardently that God, through His infinite goodness, may grant me the grace to fly sin, and the gift of final perseverance. Thou knowest, O my dear Saint , how great are the temptations to which man is subject, and how continual are the perils I run of being lost; do thou assist me with thy efficacious prayers. Our Father, Hail Mary, Glory. Credit to: https://catholicharboroffaithandmorals.com/Athanasius.html Although some may not be aware, Roman Catholics can still attend a traditional 'Tridentine' Latin Mass, even in today’s 21st century. The Novus Ordo Missae ("New Order Mass"), promulgated in the 1960's and undergoing frequent "updating", is much more common today, but the traditional Latin Mass, "the Mass of all ages" is making a great comeback among Catholics of all ages. Some might be wondering why anyone would still want to attend an "old Latin Mass" - we are in the 21st century. The majority of people probably don't know a thing about Latin and, to top it off, traditional Latin Masses can be pretty hard to come by, which involve much silence, and require a lot of kneeling (for those physically able). So why is it attracting more youth of today? That's a great question that many Catholics are asking themselves. Nowadays, many younger people who were never exposed to the traditional Latin Mass are flocking to it with great joy. They are in love with the traditional Mass and are willing to undergo long drives to attend licit Latin Masses, and may even be willing to uproot their entire family and move to be near them. Those blessed enough to remember attending the traditional Mass before the 1960's changes may also go through great pains to attend this incomparable Mass. So what is the attraction of this ancient Mass? The reasons for such devotion are many, and they are: * The great reverence of the Mass - evident with the priest and devoted faithful, * The great respect shown to the Holy Eucharist, * The unquestionable Catholicity and orthodoxy of the Mass, * The lack of liturgical abuse, distraction, sacrilege, and profanation, (which, unfortunately, are so common to Novus Ordo Masses), * The prayerful atmosphere of the Mass, * The beauty and majesty of the Mass - in the ceremony and vestments, * The clear sense of the Mass as a sacrifice - the priest offering the Eucharist facing the Cross with his back facing the people, * The clarity of the doctrine of the Real Presence, * The reception of Holy Communion kneeling and on the tongue, * The modestly dressed women and veiled, * The good inspirational sermons by the priests, * The emphasis on our sinfulness and dependence on God, * The safeguards inherent in the Mass * The clear vertical focus of the Mass * And many other reasons... Devotees may also point to the Mass' long history, its outstanding fruits, its ability to keep persons safe from modernism ("the synthesis of all heresies"), and the ability of the Mass to foster one's faith. It also preserves a link to our Catholic ancestors. Furthermore, attendance at 'Tridentine' Masses enables one to avoid the concerns so often associated with the Novus Ordo Mass. For example concerns: * regarding the assistance of Protestant 'advisors' in the fabrication of the Novus Ordo Mass (during Vatican Council II); the parallels to the Protestant 'worship services' and the changes made to the Mass parallel to the changes made by the 16th century Protestant 'Reformers' who purposely introduced changes to destroy the faith of Catholics; * regarding the near elimination of all negative topics in the readings and prayers of the Novus Ordo Mass (e.g. references to sin, judgment, hell, purgatory, etc.) * that the Novus Ordo Mass fail to produce a sacred atmosphere conducive to prayer; * regarding the blurring of the distinction between the laity and the priest in the Novus Ordo Mass * over the irreverence at the Novus Ordo Mass, (e.g. no women's head coverings (1 Cor. 11:4-10), silence of women in church (1 Cor. 14:33-35), worship in reverence and awe (Heb. 12:28), communion in the hand, etc.) * over the rampant liturgical abuse and novelties in the Novus Ordo Mass (e.g. altar girls, loud pop music, communion lay 'ministers', etc.) * over the bad fruits associated with the Novus Ordo Rite of Mass (e.g. reduced Mass attendance, loss of belief in the Real Presence, etc.) * Etc. Some are also troubled by the fact that the Novus Ordo Mass may vary so widely among parishes as to be almost unrecognizable - unlike the 'Tridentine' Mass which remains fixed, with only the variations of High Mass and Low Mass. Ultimately, many Catholics have come to believe that the Traditional Latin Mass must be more pleasing to God and that it is best suited to our primary duty in life [that is, "to know, love, and serve God" (Baltimore Catechism)]. Today’s Catholics who have never experienced a 'Tridentine' Latin Mass may consider the time spent at Mass as a time for "religious entertainment" or socializing. In fact, some even think the "sign of peace" is the focal point of Mass! The cure for such mistaken beliefs surely is knowledge of and attendance at traditional Latin 'Tridentine' Masses, which makes the purpose of the Mass eminently clear. Although such Catholics may initially be perplexed about the silence and majesty of the traditional Latin Mass and might not immediately "get it", a little perseverance and some additional knowledge, prayer, and reflection, may cause them to also flock to the Mass of their grandfathers, regardless of what obstacles may be placed in the way. They may soon find themselves so in love with this Mass - the "Mass of the saints" and "the most beautiful thing this side of heaven" - that they would do just about anything they could to attend it. We warmly invite you to attend this incomparable Mass and see for yourself what has captured the hearts of so many other good and faithful Catholics over the centuries.
The Chartres pilgrimage, also known in French as the pèlerinage de Chrétienté (pilgrimage of Christendom), is an annual pilgrimage from Notre-Dame de Paris to Notre-Dame de Chartres, usually takes place around the feast of Pentecost. It is usually organized by Notre-Dame de Chrétienté (Our Lady of Christendom), a Catholic lay non-profit organization based in Versailles, France. Although the pilgrimage has existed since 1983, the organisation was officially founded in 2000. The traditionalist Catholic organization Centre Henri et André Charlier decided to initiate a traditionalist pilgrimage from the cathedral of Paris to that of Chartres. The pilgrimage gradually grew in popularity. In 2007, on the 25th anniversary of the pilgrimage, amid rumours of a forthcoming papal document favouring the use of the 1962 Roman Missal – the motu proprio Summorum Pontificum was in fact published on 7 July of that year – there were nearly ten thousand pilgrims in Chartres on Pentecost Monday May 28 despite difficult weather conditions. The tradition of walking from Notre Dame to Chartres Cathedral dates back to the 12th century as a stage in the route of the Camino de Santiago. Chartres Cathedral, built between 1194 and 1220, has been an important pilgrimage destination throughout French history due to its relic of the Virgin Mary's veil and its blue rose window depicting Mary holding Christ. Chartres Cathedral, has been an important pilgrimage destination throughout French history due to its relic of the Virgin Mary's veil and its blue rose window depicting Mary holding Christ. Our Lady of Chartres is the site of possibly the oldest existing devotion to Mary – tradition states that an ancient order of Celts paid homage, centuries before her birth to the mother of the prophesier Savior, the Virgin who was to bear a Son. The story of the student’s pilgrimage to Chartres started in 1935 with a group of fifteen young men and girls of the Sorbonne, who sacrificed their Pentecostal holidays in prayer to the Holy Spirit and to Mary. They marched 62 miles to the shrine in the Chartres pilgrimage and prayed in common as did their predecessors. The following year there were 36 who went, and in the following year 150. Then the war came; but during the eight hard years that followed, the pilgrimages were not given up. The numbers increased, until in 1948 about 6,500 students formed their line of march to Mary. In previous years before the 2021 lock-downs, the numbers of pilgrims were around 10 to 15,000. This year, more than 20,000 Catholics will be walking 62 miles from Paris to Chartres Cathedral in three days in an annual Pentecost pilgrimage of prayer and penance. It’s SOLD OUT in the first time in her history. For 3 days pilgrims and priests from across the globe will trek through the French countryside praying the rosary, singing, making their confessions, stopping only for Mass (the traditional Latin Mass) and the nights are camped in the open space. It is not expensive. This is not an event tailored to the affluent. The 3-day event –which covers two nights accommodation in communal tents, food (soup and bread) plus all the facilities provided by the organizers – comes to 50 euros per adult pilgrim and 10 euros for under 18s. It is also extremely difficult since it entails walking for about 12 hours per day and finding no shelter apart from floor-less communal tents at night. For example, after last year’s pilgrimage, one young lad in a US group spent five days recuperating in a French hospital. Why? Because he left everything on the Road to Chartres. He gave his all to finish the Pilgrimage. So, yes, the Pilgrimage to Chartres is physically grueling, which is another reason it is so spiritually beneficial. Along the road to Chartres, you will suffer. This trek is an open act of faith and reparation, a thing almost never seen in modern times. In making the Chartres pilgrimage, these young people help to give France a new birth of devotion to Mary; something new and spotless has been born as in the warmth of Bernadette, the Cure of Ars, Vincent de Paul – re-lighted in the hearts of the youth. France must now place her hope in youth, the youth of France and the international youth of the Church, through Our Blessed Mother, the Lady of Chartres. When the pilgrimage was launched in 1982 at the initiative of a dynamic group of laypeople called the Centre Henri et André Charlier – named for two converts of the first half of the 20th century, a Catholic artist and a Catholic schoolmaster of philosophy – conditions were not good for faithful attached to the traditional Mass. During the pilgrimage’s first years, the several thousand participants would have an outdoor Mass in Paris and then walk to Chartres where the Cathedral “welcomed” them (or rather, did not welcome them) with tightly shut doors. The organizers would set up a temporary platform with an altar in front of the railings at the building’s main entrance, and the pilgrims would celebrate the climax of their three-day walk and its many sacrifices with the awareness of being closed out of the objective of their efforts. Today the Pentecost Chartres pilgrimage is the largest of its kind in Western Europe, in both number of participants and distance covered. The pilgrimage is divided into four age groups with varying difficulty and pace, including a "family group" in which parents with children 6 and under camp and walk a portion of the route together. For those who could not physically complete each days walk there are vehicles readily available to take them to the destinations. Many of the past participants were part of youth groups or Catholic scouting troops, who walked together carrying flags representing their country or region, crosses, and banners with the image of their chosen patron saint. Most of the pilgrims were in their early twenties or late teens, from the universities, colleges and schools. Often there are number of unbelievers, atheists among the students; while Protestants and Jews also make up a goodly part of the pilgrims. Some come out of curiosity, some following the persistent urging of a friend; some for the sport of hiking, or to answer an invitation to test their grit and endurance; but whatever their reasons for starting, few end without a definite spiritual “lift.” In the past, many had made their pilgrimage in bare feet over gravel roads, which is not easy; sometimes the sick and crippled go, too. This year there pilgrims from 28 countries the biggest ever so there will even be more of the same as in the past. For example, teenagers from Ireland carried the Irish flag with babies' feet painted on it to represent her prayer intention for the unborn after abortion was legalized in her country. Couples from Portugal walked the pilgrimage together to consecrate their state of life to Mary. The following are some testimonies of pilgrims in past years: "I have prayed for peace, especially in Syria, and in all the world because I don't want other people to live what I have lived, my experience," Kassouha told CNA. He and his family remained in Aleppo throughout the country's civil war and said he witnessed the death of many of his friends and family. "We have to pray ... we cannot do anything without praying. We are so weak. That is my experience," Kassouha, a 26 year-old Melkite Catholic, said. "We need this time to think about our lives and make a meditation." "Each year it is a great moment because we can leave our work, leave Paris, leave everything to concentrate on our faith and prayer. I think it is the spiritual summit of our year," 31-year-old Parisian Raphaëlle de Feydeau told CNA. Feydeau has walked the Chartres pilgrimage together with her family over Pentecost weekend annually for the past thirty years. Her mother carried her along the way when she was an infant. "Each year we have people asking if they can follow us," Rolland told CNA. "Two years ago there was a lady who was struck by the children walking ... she asked, 'Can I follow you?' She did, and six months later she asked to be baptized." Rolland said that many vocations have also been discovered or confirmed for young people as they prayerfully walk the pilgrimage. Priest chaplains could often be seen walking behind the pilgrimage groups hearing confessions of the young participants. Each group had a chaplain who provided meditations on the saints and catechists on the social doctrine of the Church.
Three Masses will take place over the course of the pilgrimage, each in the extraordinary form (traditional Latin Mass), though many private Masses will be said as well. The culminating Mass was celebrated in Chartres Cathedral by the appointed dignitary. With Traditionis Custodes in 16th July 2021, the motu proprio with which Pope Francis placed brutal restrictions on the celebration of the traditional Latin Mass and the old form of the Sacraments, the monster of liturgical wars has again raised its hand against those who find their faith, hope, and charity better nourished by the age-old prayers of the Church. With calculated irony, many of last year’s pilgrims wore specially printed T-shirts or sweatshirts emblazoned with the words “Gardiens de la Tradition,” (guardians of tradition), the French translation of the motu proprio’s title. By their youth and their numbers, the waves of young people who walked towards Chartres with their banners and flags, their enthusiasm and their obvious piety clearly showed that they want God, the Eucharist, solemnity, and age-old beauty at the center of their devotion. At the end of last year’s pilgrimage, in the presence of the Bishop of Chartres, Monsignor Philippe Christory, Father Alexis Garnier the general almoner of Notre-Dame de Chrétienté, also called on the pilgrims to remain faithful to their “two loyalties: tradition and the Catholic Church.” Both are so clearly under threat, and indeed, the packed cathedral surrounded by thousands of pilgrims who were not able to enter for the final Mass for want of space, was a living reproach against the attempt by Traditionis Custodes to push the traditional Latin Mass into a dark corner, as an exception that must not even be considered and given any publicity. If thousands of Catholic youths who have been to this pilgrimage the past many decades, can recognize the value of Catholic tradition, all the more should all Catholics stay true to tradition. After all wasn’t it through tradition that we received the Catholic faith? The Pilgrimage to Chartres, is for the unchangeable realities of Catholic Tradition – the Latin Mass, the Rosary, the Catholic family, the Four Last Things, and the Social Kingship of Jesus Christ. Traditionally, in Christianity, women were enjoined to cover their heads, and men were instructed to remove their hat when praying or prophesying. Wearing a veil (also known as a head-covering) is seen as a sign of humility before God, as well as a reminder of the bridal relationship between Christ and the church. In 1917, it was made into a Canon law 1262.2 that a woman should cover her head and wear modest dress while attending holy rituals or if she is in the holy church The veil is also meant to be an external sign of a woman's interior desire to humble herself before God, truly present in the Blessed Sacrament. As women, we are symbols of the Church - the Bride of Christ - and "the veil is meant to be a visible reminder of the perfect submission of the Church to the loving rule of Christ." "The veil is a visual sermon, ... a public proclamation before the Lord that He IS the Lord and that we love Him and that we are ready to obey him. It's a totally counter-cultural statement proclaiming obedience in the midst of a culture that is totally permeated with this attitude of 'I will not serve.'" The veil is a sign of the great dignity inherent to a woman, who has the potential to receive life within herself... both human life and the supernatural life of God. This is an important message the world needs to hear, now more than ever! The practice of women covering their heads during the Mass liturgy has its roots in biblical and canonical sources. It will be helpful to understand the historical and theological underpinnings that have shaped this tradition. The biblical basis for women covering their heads during worship can be traced to two primary passages: Genesis 24:64-65 and 1 Corinthians 11:2-16. Genesis 24:64-65: This passage recounts the story of Rebekah, who covered her head upon meeting Isaac, indicating her modesty and reverence in the presence of a future husband. Since women are icons of the Church and men of Christ (see 1 Corinthians 13), the practice of women covering their heads during worship properly reflects this relationship. 1 Corinthians 11:2-16: In this section, the apostle Paul addresses the issue of head coverings in the context of public worship. Paul asserts that men should pray with their heads uncovered while women should pray with their heads covered. He draws upon the theological concept of headship, emphasizing the hierarchical order between God, Christ, man, and woman. The covering symbolizes a woman's submission to this divinely established order. As we progress down in this narrative, let us keep in mind that although Saint Paul is the writer of this passage, the true author is God, who cannot deceive nor be deceived and thus not subject to temporal or cultural fads. The two biblical passages above allow us to see that the practice of women covering their heads during the Mass has been tied to several theological and symbolic interpretations: order and hierarchy; unity and communion; and modesty and reverence. Order and hierarchy: The theological concept of headship, as explained in 1 Corinthians 11, establishes a hierarchy of authority and submission. By wearing a head covering, women are seen to embrace their role within this hierarchical structure, acknowledging their place and function within the divine plan. Unity and communion: The practice of women covering their heads can also be seen as fostering a sense of unity and communal identity within the parish community. By adhering to a shared practice, women express their solidarity with one another and their commitment to the teachings and traditions of the Church. In 1 Corinthians verses 4-6, Saint Paul introduces the issue of head coverings: "Every man who prays or prophesies with his head covered dishonors his head, but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head." Saint Paul argues that men (the ordained of whom would act in persona Christi) should not cover their heads while praying or prophesying because it dishonors Christ. On the other hand, women (who represent the Church) should cover their heads as a sign of submission to their husbands (who represent Christ) since this would maintain the proper order established by God. In verses 7-10, Saint Paul provides theological reasoning for his instructions: "For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man. That is why a wife ought to have a symbol of authority on her head, because of the angels." Here, Saint Paul draws upon the creation account in Genesis to explain his argument. He states that man is the image and glory of God, while woman is the glory of man. This is the order of creation, where woman was made from man and for man. Saint Paul's use of "glory" emphasizes the complementary nature of men and women and their respective roles. The phrase "because of the angels" in verse 10 may puzzle many, but tying this passage with another in a letter by Saint Paul, to that to the Ephesians, may clarify the matter. First, it is clear that wherever God is, so are His angels, and thus, angels are definitely present during the Mass. We must remember that the fall of the angels was due to their rejection to serve creatures (the human race) significantly inferior to them. Thus, angels are supremely interested in the affairs of human beings as they are attentive to the proper functioning of God's created order. The helpful passage is in Ephesian 3:8-11: “To me, the least of all the saints, is given this grace, to preach among the Gentiles, the unsearchable riches of Christ, And to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God, who created all things: That the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church, According to the eternal purpose, which he made, in Christ Jesus our Lord.” The reference to “principalities and powers in heavenly places” is a way to refer to all the nine choirs of angels who through the Catholic Church and her liturgy come to know the “manifold wisdom of God”. In the liturgy both man and woman have a role to play in God's plan, which requires the practice of head coverings for women, emphasizing that it is a symbol of authority and submission. Angels perfectly execute the will of God, which includes maintaining the created order, and are “scandalized” (a more adequate word could not be found, since angels lacking concupiscence after having made their in alterable choice to obey God, are unable to sin) when women disturb the proper order of the due submission of women to men, as the apostle states. This is why women should cover their heads as a sign of submission and recognition to the established order precisely in the most sacred liturgy of the Mass, for the sake of the angels. Modesty and Reverence: Head coverings have often been associated with modesty and reverence before God. They serve as a visible sign of humility and acknowledgment of the sacredness of the liturgy and the presence of Christ in the Eucharist. In recent times, the practice of women covering their heads during the Mass has declined in many Catholic communities. This change can be attributed to various factors, including cultural shifts, redefining understandings of gender roles with a consequent false interpretation regarding the equality of men and women in the Church. Not to be overlooked in all this was the significant role the Second Vatican Council (1962-1965) had, with its aggiornamento (“bringing up to date”) mandate, in ushering significant reforms to the liturgy under the guise of the participation of all the faithful, regardless of gender, in the worship of the Church. Following the Council, many local churches and bishops' conferences around the world chose not to enforce the practice of women covering their heads during the liturgy. Modernism reared its ugly head when it artificially introduced the false dichotomy of pitting the internal disposition of the faithful against external symbols or physical practices. They were quite successful in emphasizing the interior reverence, attentiveness, and active engagement of all the faithful during the Mass at the expense of exterior appearances. But this approach entirely overlooks the traditional Catholic way of accepting paradoxes, which are indeed at the heart of our theology: for instance, Jesus is both man and God, Mary is both virgin and mother. In fact, as human beings, we first learn the “moves” proper to the different parts of the Mass, such as sitting, standing, and kneeling early in our childhood, and, as we mature, we integrate those positions with what is going on at the Mass. For instance, we kneel at the consecration because God has substantially and sacramentally appeared, and we must worship Him Whom we will later eat. The reverence of wearing the mantilla is inspirational to others, including the men. The opposite is also true: when the reverence reflected in the use of the mantilla disappears, the “world” makes its appearance with women in immodest attires and men dressing as if they were going to a picnic or a ballgame, in sneakers, t-shirts and jeans. We do not need to be biblical scholars to appreciate the Matthew 22:11 verse, which many, including clergy, are quick to spiritualize, forgetting that the Church teaches that the primordial biblical meaning is the literal one. However, the 1983 Code of Canon Law, currently in force, does not contain a requirement that women cover their head in church. As Cardinal Burke, Prefect of the Supreme Apostolic Signatura, stated in a private letter: "The wearing of a chapel veil for women is not required when women assist at the Holy Mass according to the Ordinary Form of the Roman Rite. It is, however, the expectation that women who assist at the Mass according to the Extraordinary Form cover their heads, as was the practice at the time that the 1962 Missale Romanum was in force. It is not, however, a sin to participate in the Holy Mass according to the Extraordinary Form without a veil." Just as the Church does not mandate that every person pray the Rosary, neither does she mandate that every woman wear a veil. This does not mean, however, that either is not a worthy devotion. On the contrary, these devotions are pleasing to God when done out of love for Him. This the most beautiful explanation of the theological significance of the veil I've ever heard. Here is a transcript: We've talked about the meaning of the bridal veil before. Remember that on one level, as everyone knows and as St. Paul makes clear in 1 Corinthians, the veil is a visible sign that the woman is under the authority of a man. These days, the idea of submission to the authority of her husband is frowned upon, to put it mildly. But it shouldn't be, once we realize that the bridal veil signifies the submission of this particular woman to the loving care of her husband. It signifies her trust, her confidence in his Christ-like leaderhsip. It signifies that she has chosen to follow him as a loving partner and companion. It also signifies that he has been specifically consecrated to handle that sacred vessel - to safely touch that ark - and that's something mysterious and beautiful. But that doesn't explain why little girls would wear a veil, does it? It doesn't explain why professed virgins, nuns, religious sisters would wear veils, does it? Obviously, the mystical symbolism of a veil goes far, far beyond the relationship of one particular woman and one particular man. What does it mean? What sort of a mystery is presented us when we see a woman veiled before the altar? It's a very great mystery. Like Our Lady, every Catholic woman, as a woman, is a living icon of the church. So when she veils herself here, in the presence of Our Lord, it's a visible reminder for all of the spousal relationship - the bridal relationship - between the Church and Christ. That relationship between the Church and Christ is a very deep mystery, indeed. So whenever we see a veiled woman here, before the altar, be she six or be she sixty, it's a visible reminder for all of us of this spousal relationsihp, this bridal relationship between Christ and His Church. And because the veil also signifies the submission of the bride to the loving care of her husband, it means that the veil of a Catholic woman is also a visible reminder of the perfect submission of the church to the loving rule of Christ. The veil is a visual sermon, it's a visual statement, it's a public proclamation before the Lord that He IS the Lord and that we love Him and that we are ready to obey him. It's a totally counter-cultural statement proclaiming obedience in the midst of a culture that is totally permeated with this attitude of "I will not serve." That, in any age, but especially in ours, is a very great mystery indeed. Why don't men wear veils? St. Paul says in 1 Corinthians 11:7 "A man, on the other hand, should not cover his head because he is the image and glory of God, but woman is the glory of man." In Ephesians 5:25, St. Paul says "Husbands, love your wives as Christ loves the Church" and this, taken in conjunction with 1 Corinthians 11:7 (and the rest of the passage), reveals beautiful nuptial imagery: man is to Christ as woman is to the Church. Since the Church is the "bride" of Christ, it makes sense that the bride should cover her head "as a sign of authority" (1 Cor 11:10) and submission to the bridegroom - Christ, whom men represent. The Church submits to Christ, not the other way around. And the nature of this submission is one of love - who wouldn't submit to Him Who loves her unto death? “Here are the words of a wise man, an outstanding Catholic and something of a prophet. And, let’s not forget: Archbishop Lefebvre was a Council Father at Vatican II. He was there. He knew what went on. And his extraordinary testimony from 1972 in the pages of The Remnant puts the lie to the claim that Vatican II was somehow misinterpreted and diverted from its original 'noble' mission.” -Michael J. Matt Archbishop Marcel Lefebvre: My dear Friends: I have been asked to speak to you of the priesthood but it seems to me that I cannot explain the position we are now in without going back to the Second Vatican Council. I revert to it because I believe it to be essential that the Council’s drafts should be carefully studied if we are to expose the doors that have been opened to Modernism, and I shall emphasize the fact that within the Council there was a marked unwillingness to define exactly the subjects under discussion. It was this shying away from definitions, this refusal to examine philosophically and theologically the matters under discussion which resulted in our being able only to describe them—not define them. Not only have they not been defined but, as often as not, in the course of the debates, the traditional definitions were falsified. It is for this reason, I believe, that we are now faced with a complete system which we cannot readily accept, but which is extremely difficult to stand against since the traditional and true definitions are no longer admitted. Matrimony Take, for example, the subject of Marriage. The traditional definition of Marriage was always based on the first end of Marriage, which was procreation, and the second end, which was conjugal love. Well, the members of the Council wished to change that definition and state that there was no longer a primary end, but that the two ends—procreation and conjugal love—were one and the same. It was Cardinal Suenens who launched this attack on the end itself of marriage, and I still remember Cardinal Brown, master General of the Dominicans, rising to warn: “Caveatis! Caveatis! Beware! Beware!” He declared vehemently: “If we accept this definition we are going against the whole tradition of the church.” And he quoted several texts. So great was the feeling aroused in the Assembly that Cardinal Suenens was asked by the Holy Father himself, I think, to modify to some extent the terms he had used and even to change them. That is only one example. But you see that everything now said on the subject of Marriage is linked to the false notion put forth by Cardinal Suenens, that conjugal love—now called simply and far more crudely ‘sexuality’— means all acts become licit—contraception, or the practices within marriage aimed at preventing the begetting of children, finally abortion, and so forth. “There was a reluctance to describe the Church as a necessary means of salvation; hence, into the texts of the Council, there crept unnoticed the idea that the Church was no longer a necessary means, but a useful— merely useful— means. It means destroying the whole missionary spirit of the church at its roots.” Collegiality and Ecumenism. Hence, one bad definition and we are plunged into utter confusion. Or absence of definition. We have often asked for a definition of ‘collegiality’. No one has ever been able to define collegiality. We have often asked for a definition of ‘ecumenism’. Out of the mouths of the Chairmen and Secretaries of the Commissions, we have been told: “But this is not a dogmatic Council; we are not making philosophical definitions. We are a pastoral Council, intended to serve the man in the street, it follows that it is useless to frame here definitions which would not be understood.” Yet it is indeed absurd that we should meet but fail adequately to define the terms under discussion. The Church Herself Thus, too, the definition of the Church has been falsified. The very definition of the Church! There was a reluctance to describe the Church as a necessary means of salvation; hence, into the texts of the Council, there crept unnoticed the idea that the Church was no longer a necessary means, but a useful— merely useful— means. Accordingly, Catholics should infiltrate the body of humanity which, as a whole, is on the road to salvation; Catholics should do their part by uniting with them (all of mankind) in charity. That is all. It means destroying the whole missionary spirit of the church at its roots. Beware of Proselytizing Quite literally, the entire design of the missions has been undermined as a result of this concept. Today we are seeing many missionaries who have returned from the field refusing to go back. The idea is drummed into them at all the sessions, all the meetings everywhere. Delegates from France have assured them: “Beware especially of proselytizing. You should realize that all the religions you may encounter have considerable value and that missionaries should therefore stick to the development of these countries, with its resulting progress—social progress.” No longer true evangelization and sanctification. Those missionaries who went overseas to evangelize and save souls with the thought: “There will be some souls saved because of my mission,” now reflect: “What we were always taught, that souls in Original Sin and all the personal sins deriving from it might be in danger of not being able to save themselves and hence we must do all in our power to evangelize them— today that is no longer true.” If I had with me the first draft of Council’s famous text which deals with the Church in the world, “Gaudium et spes”, I would read it to you, so that you might be alerted to the content of other schemas on the same subject. “What evangelization?” I replied. “If it is not fundamentally and essentially related to the Holy Sacrifice of the Mass, what meaning can be found in it? The political gospel? The social gospel? The humanist gospel? What are the grounds of this evangelization?” The first draft is inadmissible. It is there explicitly stated that all humanity is bound for its final end—happiness. There is no allusion to Original Sin, no allusion to Baptism, no allusion to the sacraments. This is indeed a wholly novel conception of the Church. Once again, the Church is merely a useful instrument; the faithful are constantly rebuked, since Catholics must not think themselves any better than others, nor believe that they alone know all truth; in sum, Catholics should make themselves useful to humanity, but must not believe that they alone are possessed of the way to salvation. That is the spirit in which “Gaudium et Spes” was written. It begins with a lengthy description of the changes which have taken place in humanity. That is a postulate constantly reiterated today to justify the changes proposed to us: the world evolves, all things evolve, times change, humanity changes, humanity progresses, its progress is continual. For them, the consequences follow naturally. No longer can we conceive of religion as in the past. We cannot envisage the relations of the Catholic religion with other faiths as they were conceived in the past. Hence, it follows that all our conceptions should differ wholly from that of our religion. I assure you that a re-editing of these drafts would be very useful for bringing out the erroneous thinking of their compilers. Bishop Conferences There is another subject which should also have been defined with great precision. Episcopal Assemblies. [Bishops Conferences] What is an Episcopal Assembly? What does it represent? What are its powers? What is the purpose of an Episcopal Assembly? Actually, no one has yet been able to define the Episcopal Assembly. The Pope himself has said that the scope and powers of Episcopal Assemblies would prove to be best defined in action, and the effects as seen in practice. On his theory, they embarked hastily on practical action, though lacking any definition or knowing where they were going. It was a matter of enormous gravity. It is obvious that the more numerous these Episcopal Assemblies become and the greater their rights, the more the bishops themselves cease to matter. Hence the episcopate, which is the true mainstay of Our Lord’s church, disappears with these Episcopal Assemblies. New Evangelization That is what is happening at this moment. The failure to define is still going on. In May of last year, I went to see a Cardinal and explained to him what I was doing. I described the seminary with its spiritual life directed especially towards the deepening of the theology of the Mass and liturgical prayer. He said: “But Monsignor, that is the exact opposite of what our young priests want today. The priest is no longer defined in terms of sanctification or with regard to the Holy Sacrifice of the Mass, but to evangelization.” “What evangelization?” I replied. “If it is not fundamentally and essentially related to the Holy Sacrifice of the Mass, what meaning can be found in it? The political gospel? The social gospel? The humanist gospel? What are the grounds of this evangelization?” That is how things now stand. It is evangelization, not sanctification which holds the field now. Hence there follows a wrong definition of the priest, and, once the true definition is no longer given, all the consequences must be suffered. “Baptism is no longer redemption from Original Sin, but only the sacrament which unites one to God. There is no mention of the remission of Original Sin. The Mass is now defined as the Lord’s Supper—a gathering, and no longer the true Sacrifice of the Mass. We see all too clearly the resulting consequences.” New Sacraments It is the same with all the Sacraments. Take all the Sacraments one after the other and they are no longer defined as in the past. Baptism is no longer redemption from Original Sin, but only the sacrament which unites one to God. There is no mention of the remission of Original Sin. Of Marriage we have already spoken. The Mass is now defined as the Lord’s Supper—a gathering, and no longer the true Sacrifice of the Mass. We see all too clearly the resulting consequences. Extreme Unction is no longer the Sacrament of the disable and of the sick; it is now the sacrament of the old. It is no longer the sacrament of preparation of that last moment which washes away our sins before death and thus prepares us for our final union with God. And the Sacrament of Penance? Following the new decree, I sincerely believe that the very definition of the Sacrament of penance is affected, for there can be no exception to the rule. The contrary of the definition and the very essence of the Sacrament of penance, which is a judgment, a judicial act, is expressed. One cannot judge without investigation of a case. Judgement can be given only following individual pleading, if sins are to be forgiven or left unabsolved. This new stance, as I see it, will end by destroying the very essence of the Sacrament of Penance and there can be no question but that, from now on, it will spread rapidly. Confessors will find it much simpler to say to people waiting at the confessional: “Listen, I haven’t time to hear your confession. You realize that we are now permitted to give a general absolution. We give you general absolution.” In theory, one may still confess sins if grave sins have been committed. But psychologically, how absurd! Who will go to confession if it becomes obvious to others that he is in mortal sin? Moreover, those who have already received Holy Communion and absolution will say to themselves: “Since I’ve already been to Communion, why should I make my confession?” The matter is very serious indeed. It may prove to be the beginning of the end of the Sacrament of Penance. I sincerely believe that it is the Council which is at the bottom of all this, since a considerable number of bishops, especially those chosen as members of Commissions, were men raised in existentialist philosophy but were lacking in training in that of St. Thomas and hence were ignorant of the meaning of definition. For them there is no such thing as essence—one no longer defines, one expresses, one describes—but definition is a thing of the past. This lack of philosophy was manifest throughout the Council, and it is, I believe, responsible for its being a conglomeration of ambiguities, inexactitudes, vaguely expressed feelings, terms susceptible to any interpretation and opening wide all doors. “An attack on the Mass is an attack on the Church, and, by that very fact, an attack on the priest. It is the priest who, in the final instance, is most greatly affected by all these reforms, for he is at the very heart of the Church, charged with the duty of propagating the faith and holiness.” The New Mass But we must return to the Mass, the primary concern of all priests. As the Council of Trent so well expressed it, the Mass is the heart of the Church. An attack on the Mass is an attack on the Church, and, by that very fact, an attack on the priest. It is the priest who, in the final instance, is most greatly affected by all these reforms, for he is at the very heart of the Church, charged with the duty of propagating the faith and holiness. By reason of his sacerdotal character, he is the minister responsible. The Church is essentially sacerdotal. Thus, where anything touching the Church is concerned, it is the priest who suffers the consequences. It is for this reason that today the priest is in the most dramatic, the most tragic situation imaginable. Seminaries have ceased to exist since the definition of the priest and the true conception of the priesthood have been abandoned. I confess that I am incapable, honestly incapable, of founding a seminary with the new Mass as a basis. Crisis in the Priesthood Since it is by the Sacrifice that the priest is precisely defined, the priest cannot be defined save by reference to the Sacrifice, nor the Sacrifice defined without reference to the priest. The concepts are indissolubly linked together by their very essence. Hence, if the Sacrifice no longer exists, there is no priest. Moreover, there is no longer a Sacrifice without a Victim, and there is no longer a Victim if there is no longer the Real Presence and Transubstantiation. Where there is no Victim, no Sacrifice, what is there to hold the priest or the seminarist? On what are his fervor and his piety grounded? What is it that gives meaning to his being in the seminary? It is the Sacrifice of the Mass! I believe it was true of all of us: our happiness, our joy throughout our life in the seminary was the thought of receiving the tonsure, minor orders, of approaching the altar, of becoming a sub-deacon, a deacon, and at last a priest. To be able, at last, to offer the Sacrifice of the Mass! As seminarists (seminarian), that was our whole life. Now doubt is cast on the Real Presence in the Sacrifice of the Mass. It is a ‘supper’, a ‘meal’, a presence. The Savior is present in the same way as we. But that is not our Lords’ Real Presence in the Eucharist, which is the Presence of the Victim, that same Victim who suffered on the cross. Therein lies the very reason for the existence of seminarists, of vocations. To be able to offer the Sacrifice of the Mass, the true Sacrifice of the Mass, makes it worth all the travail of becoming a priest. It is not worth-while to become a priest merely to bring together a gathering, where the laity can almost concelebrate, where all is open to the laity. In this new conception of the Mass, nothing remains. It is a Protestant conception and leads to Protestantism. It is for this reason that I cannot conceive the possibility of creating a seminary with the new Mass. It can neither win the love and loyalty of seminarists nor inspire vocations. There, as I see it, lies the fundamental reason for the present lack of seminaries; there is no longer a sacrifice of the Mass. Without that Sacrifice, there is no priest, for the priest cannot be defined apart from the sacrifice. There are no other motives. Until the true Sacrifice of the Mass is restored in all its divine reality, there will be no more seminaries and no more candidates of the priesthood. You will answer me: “But there are other rites.” Certainly, there are other rites— Coptic, Maronite, Slavonic—take your choice. But in each and every one of these Catholic rites one finds the concept of the Sacrifice, of the Real Presence, and of the nature of priesthood. The Pope could indeed have changed certain rites, laying even greater stress perhaps on the three or four fundamental concepts of the Mass. Agreed. A change for the better, yet stronger and more comprehensive statement of these fundamental truths could be accepted. But a watering down or a suppression of them—never! Concelebration It has recently been well said, and I wholly agree, that concelebrating is contrary to the very end of the Mass. The priest himself has been individually consecrated for the offering of the sacrifice of the Mass, his Sacrifice, the Sacrifice for which he, as an individual consecrated for the offering of the Sacrifice of the Mass, his Sacrifice, the Sacrifice for which he, as an individual, not an assembly, a person, who had been consecrated. There was no all embracing, mass consecration of all the priests. Everyone was truly and individually anointed and each received the stamp which is not given to a group. It is a Sacrament. Individually received; hence the priest is ordained to offer the holy Sacrament of the Mass as an individual. Indubitably, concelebrating has not the value of the sum of Masses individually celebrated. That is an impossibility. There is but one Transubstantiation, hence there is but one Sacrifice of the Mass. Why multiply Sacrifices of the Mass if one Transubstantiation imports all Sacrifices of the Mass? If the practice had a point, it would imply that there had been one Mass only in the world, since Our Lord’s own. The multiplication of Masses is useless if concelebrating by ten priests is the equivalent of ten separate Masses. It is untrue, utterly untrue. Why must we say three Masses at Christmas and on All Saints’ Day? It would be a senseless practice. Truly, the Church needs this multiplication of Sacrifices of the Mass, both in pursuance of the Sacrifice on the Cross and for all the other ends of Mass—worship, thanksgiving, propitiation, and prayer for grace. All the novelties show an inherent lack of theology and a lack of definition of terms. Celibacy From that point of view, I am grateful to the Abbe Deen for his little treatise on “Priestly Celibacy”, showing that celibacy was practiced from the earliest times. For it is untrue to say that celibacy was imposed some centuries later than the beginning of the Christian era. I think there is also a weakness in theological logic. Celibacy is not asked of the priest solely for the purpose of facilitating his apostolate and making him more accessible to the faithful. That was an added reason, but not the real reason. I think the priest should be likened to the Blessed Virgin Mary. Why is the Blessed Virgin Mary virgin? It is by reason of her divine motherhood, because she is the Mother of Our Lord. So closely has she thus been united to the Word of God, to God Himself, that it is natural that she should be a virgin. Fundamentally, the priest also reenacts what the Virgin Mary was chosen to do. The Virgin Mary, by her “Fiat”, brought Our Lord to earth in her womb. Through the word he speaks, the priest brings Our Lord down to earth in the Holy Eucharist. The priest is so closely united with Him and has such power over Him, that it is meet that he should be a virgin! Where there are exceptions, it is because the Church suffers them. In the Near East, for instance, if one is well aware of them and discusses them with Orthodox priests, they always remain exceptions. Married priests cannot be given high office in a diocese. Bishops may not marry. Such exceptions are merely tolerated. “I believe that, if the dioceses, seminaries, and charities have been stricken today with barrenness, it is because the recent deviations have drawn down the curse of God upon her. All attempts to recover what is being lost, to reorganize, reconstruct, and rebuild—all these have grown sterile, lacking the true source of holiness, which is the Holy Sacrifice of the Mass.” It is, however, fitting—almost essential—that, in some ways and to some extent, the priest should be a virgin. For it is he who speaks the words of Consecration. Therein lies the function, the great mystery, of the priest—at once his greatness and his humility. Before the Sovereign Priest, the Supreme Pontiff, Our Lord Jesus Christ, the priest is nothing. It is Christ who is the Priest, He who is the Victim, He who offers Himself again. The priest, of course, is only His minister. As such, he must humble himself before Our Lord, but therein lies his whole greatness, the greatness of the priesthood. He should always meditate upon it. We can never plumb the depths of the great Mystery of the Mass! In it the Mystery of the faith has its life. It is that, not the Mystery of Jesus, which we face at the end of the world. The coming of Our Lord should not be presented to us (“He will come again”) when the great mystery of our Faith has just been re-enacted. Why should it be? The words “Mystery of the Faith” were introduced for the very purpose of emphasizing the Mystery of the Word taking flesh at the words of Consecration. I have been asked to suggest themes for your meditation, or rather your sanctification. There is one in particular—our likeness to the Blessed Virgin Mary. The Blessed Virgin Mary is not a priest, but she is the mother of a priest—as near the priest as possible. There could be no greater likeness our union between the Mother of Jesus and the priest, since both bring Our Lord Jesus Christ down to earth, both give Our Lord Jesus Christ to the world; it is for that they are virgin. That, I believe, is a theme of meditation which can help us in all our difficulties and struggles. Communion in the Hand Our Sacrifice of the Mass must essentially be a true Sacrifice if we are to preserve our sacerdotal holiness. Insofar as our Sacrifice of the mass is diminished in any way, we lose the source of our priestly holiness. The present problem of the Mass is a very grave problem for Holy Church. I believe that, if the dioceses, seminaries, and charities have been stricken today with barrenness, it is because the recent deviations have drawn down the curse of God upon her. All attempts to recover what is being lost, to reorganize, reconstruct, and rebuild—all these have grown sterile, lacking the true source of holiness, which is the Holy Sacrifice of the Mass. Profaned as it now is, it no longer gives grace, no longer passes on grace. How many priests do we now see who still say Mass unless they can concelebrate, or when there is no congregation? Alone, they no longer say Mass. This happens all too frequently, even among our religious communities. Consider, also, the many forms of sacrilege to which the present contempt for the Real Presence of Our Lord in the Blessed Sacrament lead. It was the Council of Trent which declared that Our Lord was present in the smallest particles of the Holy Eucharist. What, then, is the lack of reverence in those who may have fragments of the Host in their hands and then go back to their seats without purifying those hands? When a Communion plate is used, a few fragments always remain even if there are not many communicants. As a result, these fragments remain in the hands of the faithful and such lack of reverence for the Presence of Our Lord amounts to sacrilege. St. Thomas cites reception of the Eucharist in the hand of the laity as an example of sacrilege. Admittedly, it is now authorized (not in the United States—Ed.), but, so vital was the importance of the Church’s ruling forbidding it that the faith of many of the faithful, especially children, has certainly been shaken. How can children truly preserve their faith in the Real Presence? How can they continue to respect a priest who has ceased to respect himself? How can they have a true conception of the Sacrifice of the Mass when even the crucifix (in all too many instances) is no longer on the altars? All its meaning has been destroyed. The New Breviary Now I am drawing to a close. I should be loath to overtax your patience. I believe that over and above the desire to preserve our Holy Mass intact, we should wish to keep our Breviary. Its definition too has been changed. In the preface to these famous “Prayers of the Present”, it is stated that from now on these prayers are to be modified so that, on occasion, the laity may recite the breviary with the priest. That is to falsify the very meaning of the breviary. The breviary is the priest’s prayer. Only the priest is obliged, under pain of mortal sin, to recite the hours of the breviary. The laity are not. The priest is God’s religious; he is a man of prayer, also a breviary is put into his hands that he may pray all day long, make acts of thanksgiving and give praise to God, thereby in some fashion continuing his Mass. “A liturgy without rules ceases to be a liturgy. That is why we must stand by our pre-conciliar position and not fear to uphold a tradition two thousand years old. It cannot be disobedience.” Suddenly, it is now proclaimed: “No, no, no! All that has changed! The priest’s prayers are prayers designed so that, from time to time, he may recite them with the laity.” This is a total illusion. Come! People have no time for reciting these prayers with parish priests. Such statements could only be made by those who have never known the ministry in practice. Of course, one may sometimes say evening prayers with the laity. But for them to recite all these prayers, all these incomprehensible psalms! If you are anxious to say evening prayers with the faithful, you would do well to choose very simple prayers, such as they understand. Otherwise let it be Latin, real Latin, beautiful Latin, sung as in compline. People join in song, in melody, and their souls are uplifted. We must keep our Breviary! I assure you that it is vital. The closer we come to giving up our Breviary, the farther we are from the sources of sanctifying grace. Today they have gone back to the old Psalter, modified only by the revisions made by the Abbaye de Saint-Jerome. It was at the wish of Pope John XXIII. He disliked the new Psalter. He said so openly to the Central Commission before the Council. To all of us who were there, he said: “Oh, I’m not in favor of the new Psalter”. He loved the old Psalter. Now it seems that, in the new Breviary, the old Psalter, as modified by the study undertaken by the monks of Saint Jerome, has been adopted. That shows that it is still possible today to go back to the sound decisions of the past. Destruction of Liturgy I have heard rumors that the congregation for Sacred Liturgy is drafting yet another new decree on the Holy Mass. The priest will be free to do as he pleases, save for the words of consecration, which have nevertheless been changed already! Thus, the change will be complete. The new decree will do no more than give a few new directions for creating new Canons. Everyone is free to make his own Canon (so-called), adapted to his particular congregation. You see, what they want to achieve! We should be wrong to let ourselves be swept into the current which leads only to the utter and complete ruin of the Holy Sacrifice. I do not know what the bishops will think of that. Will they be satisfied with this new reform, if it ever sees the light of day? We are coming to the end of any conception of the Liturgy. A liturgy without rules ceases to be a liturgy. That is why we must stand by our pre-conciliar position and not fear to uphold a tradition two thousand years old. It cannot be disobedience. By what criterion should we decide whether the ordinary Magisterium is, or is not, infallible? By faithfulness to Tradition…to the extent to which the Council goes back to Tradition, we must conform, since that belongs to the ordinary Magisterium, but, where the measure is new and not in conformity with Tradition, there is a greater liberty of choice…We must not let ourselves be dragged into the current of Modernism, which might endanger our own Faith and turn us, unwittingly, into Protestants. That is a very serious matter, but it is what is happening to our poor faithful people, who, without realizing, are drawn into a new Protestantism, a “neomodernism”, as the Holy Father himself has called it. This is happening in the case of many priests also. Let us then thank God for the grace of seeing clearly in the midst of all this trouble in the Church. And may we stay united, as we have today, united in a prayer, united in effort, and united in our undertakings. God is there! That is why we must never lose courage. God still watches over His Church. It is for us so to act that She may endure in safety through her present grievous trials! 4/17/2023 Why by attending the Traditional Latin Mass doesn’t mean you are truly a traditional Catholic?Read Now This is about Catholics obeying the first two Commandments i.e. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. “This is the first and great commandment. “And the second is like unto it, Thou shalt love thy neighbour as thyself. “On these two commandments hang all the law and the prophets” Matt.22: 37- 40. Why?! Because God commands us and it behove us to save our souls and to get to heaven our true home, to God, Our Father in heaven. Read on and you will know what I am getting at. Traditionalist Catholicism is in particular an attachment to the Tridentine Mass, also known as the Traditional Latin Mass the and the set of beliefs, practices, customs, traditions, liturgical forms, devotions, and presentations of Catholic teaching that existed in the Catholic Church before the reforms of the Second Vatican Council (1962–1965). Thanks to these reforms, Catholics now fall into two categories i.e. those who follow the Novus Ordo Mass and known as Modern Catholics and those who want to hold true to tradition, the Traditionalists Catholics. Actually, in the past before 1965 and before the reforms of Vatican Council II, all Catholics were the same, they were traditional Catholics because Catholics around the world only attended the Tridentine Latin Mass, and practiced the traditions and there was no Novus Ordo Mass. Why the Traditional Latin Mass? It was thanks to Liberalism and Modernism that brought about the “reforms” and the Novus Ordo Mass, through Second Vatican Council. These reforms were suppose to enhance and propagate the Church, but instead it only resulted in the decline of the Church - the priesthood, monasteries, convents and vocations . The Church had been fighting Liberal Catholicism since the early 19th Century from the time of Popes Gregory XVI, Pius IX, Leo XIII, right up till Pius X in early 20th Century which were chiefly mentioned in their Encyclicals. Sadly, Liberalism was not totally stamped out in the Church and after the death of St. Pius X, it gradually grew again from strength to strength. (What was wrong with what was practiced for so many hundreds of years that there was a need for reforms? Wasn’t the hierarchy of the Church responsible to keep the Church in harmony and united) By their fruits you shall know them. What are the consequences of Vatican II? Note that in the Novus Ordo Mass, the priest faces the people and not to God as in centuries past in the Tridentine Latin Mass. In the Tridentine Latin Mass was the Sacrifice on Calvary whereas the Novus Ordo Mass is the commemoration of the Last Supper. The faithful have been deprived of the bountiful graces because it’s not the Sacrifice of Calvary and the changes made in the wordings of the Mass. Sacraments were “diluted” as formulas for the ceremonies like Baptism, Confirmation, Marriages, Sacrament of Penance were changed for example the wordings, and the use of different oils. It’s just like making a particular cake, the recipe must be followed closely otherwise the desired result will not be achieved. So similarly, the traditional ceremonies / formulas of the Sacraments should not be changed. The absence of the belief of the real presence of Our Lord in the Blessed Eucharist which resulted in irreverence during Mass and Communion in the hand. Immodesty in the Church - immodest dressing and profanities uttered. Dancing in the sanctuary during Mass. Before Vatican II vocations were already on the decline to about 28% but after Vatican II it dropped to 50%. Mass attendance dropped to more than 50% in many churches. In Europe churches have been abandoned and sold because of lack of attendance and funds to sustain the churches. One significant fact to note was that all the priests, Bishops, Cardinals and the Popes, before Vatican II and also those who were presiding the Council, were all ordained in the old rite and in the Tridentine Latin Mass. They were also obligated to the vow of only saying the Tridentine Latin Mass. It was thanks to Archbishop Marcel Lefebvre, who saw the errors of the reforms of Vatican II, that he founded the Society of Saint Pius X (SSPX) in 1970, a traditional Order of priests and seminarians, in the village of Écône, Switzerland, with the main intention of upholding traditional Catholicism; and now with the increasing number of Catholics who want to be true to the faith, there are Catholics who distinguish themselves as traditionalist Catholics. Priestly Ordination: The New Rite Vs. The Old Rite THE ORDER OF MELCHISEDECH by Michael Davies A "traditional Catholic" (or "traditionalist Catholic") is a Catholic who embraces the true tradition of the faith, a commitment to live one’s life according to what was taught and practiced before, who recognizes the errors of Vatican Council II in the presentation of Catholic teaching, who attends the Tridentine Latin Mass, who sees unwise pastoral decisions for what they are, who does all in his power to preserve the Holy Faith in a manner consistent with how it has always been understood, and who strives to support and preserve all of the liturgical rites and customs of the Church as they were before the "spirit of Vatican II" revolution. Traditionalists are not some "branch of the Church," or (necessarily) some "splinter group"; they are usually and quite simply Catholics to whom the adjective "traditional" applies. In short a traditionalist Catholic should be one who will strive “To restore all things in Christ” – “Instaurare omnia in Christo” the motto of Pope Saint Pius X, and living a supernatural life in union with Christ and His Mother, Our Lady. It was due to Vatican II ’s liturgical changes that which stripped the liturgy of its outward sacredness, eroding faith in the real presence of Christ in the Eucharist; and also the teaching on ecumenism which has blurred the distinction between Catholicism and other Christians; that has many Catholics turning toward and appreciating the values of Traditional Catholicism. Traditionalist Catholicism History The growing trend of attending the Tridentine Latin Mass and other elements of traditional Catholic art and spirituality becoming more prominent on the internet and in news outlets has drawn more young people to the Latin Mass and realizing what they had been missing growing up in the seventies. Therefore, the numbers are growing at all Latin Mass centers and many of these Catholics, especially those who have been born after 1970, are still transitioning toward being completely traditional, because of the many years, of living and practicing the faith according to the changes made by Vatican Council II and attending the Novus Ordo Mass which was promulgated by Pope Paul VI in 1969. Although these faithful are on the right track to becoming traditionalist Catholics, true Catholics; but until they have spend several years, regularly attending the Latin Mass, re-educating themselves and practicing the faith correctly, and living a supernatural life in Traditional Catholicism, as mentioned, they can’t truly call themselves traditionalists, especially if they have yet to totally embrace Catholic tradition and cut-off from the Novus Ordo Mass and the reforms. Quo Primum: Promulgating the Tridentine Liturgy. Pope Pius V - 1570 The traditional Catholic Latin Mass surely bring loads of graces to those who assist at Mass. But if a Catholic is not docile to the graces attained at Mass, and does not increase his knowledge and acquire the virtues*, practicing gentleness, humility and charity, living a supernatural life in Christ, have a devotion to Our Lady, attend annually a Marian or an Ignatian retreat, trying hard to imitate the Saints, one can’t truly be a traditional Catholic. My own transition began in 1994 when I first attended the Latin Mass. Besides the sermons, catechism from priests, prayers, and attending Ignatian retreats, it was reading good traditional Catholic books that helped me become truly Catholic. Let us be truly Catholic, traditional Catholic, as we were meant to be. "If you do not read, you will sooner or later be traitors (to the faith), because you will not have understood the root of the evil." Fr. Paul Aulagnier, Sept.17, 1981 Not everyone is inclined to reading but the knowledge and much spiritual inspirations, food for our souls, can be found in good Catholic books like the ones listed below which I read and highly recommend. They have inspired me to greater fervor and to love God more: The Love Of God In Practice: A new edition based on a translation by Rev. W. Frean My Imitation of Christ by Kempis, Thomas a' (1954) Popes Against Modern Errors Liberalism is a Sin They have uncrowned Him Open Letter to confused Catholics An Introduction to the Devout Life (Tan Classics) Divine Intimacy by Father Gabriel of St Mary Magdalen (Author) The Blessed Eucharist Our Greatest Treasure Christ The King Lord Of History e-Book The Way of Perfection Sermons of St. Alphonsus Liguori: For All the Sundays of the Year Check out all the recommended books here. Besides reading , one could check out the good sermons on YouTube by good traditional Catholic priests and bishops like: Bishop Williamson, Fr. Chazal, Fr. Laisney, Fr. Couture, Bishop Fulton Sheen and so on. View the videos in the links below: https://www.youtube.com/@sermonsandconferencesofbis6845 https://www.youtube.com/@tradcathsermon https://youtu.be/e8bIUSMUD70 https://youtu.be/2JeL8irCKQc https://youtu.be/_I15uF2tmUA https://www.youtube.com/@traditionalcatholicsermons8507 A Moment in History: the Papal Tiara at the Basilica The following are some traditions, customs, and practices that maintain a genuinely Catholic home, which will certainly enhance one’s focus in becoming traditional Catholic : There should be no profanity in the house — and this applies as much to women as to men! St. John Chrysostom called the Catholic home “a church in miniature.” Just as we would not allow any profanities in Church? The husband and wife should never argue in front of the children! This is, as it were, the first “schism” that your children will encounter. It is as traumatic to the children as it has been in the Church. Disagreement should be polite. Arguments seldom are as they are often venomous, vindictive, self-righteous, and for all purposes verge on malice and hatred! This is the devil’s wedge in the family: disunity, animus, malice. Take your arguments elsewhere and far from the children! “Husbands, love your wives, just as Christ loved the Church and gave himself up for her.” (Ephesians 5:25) How did He do that? He died for the Church. You must die to yourself for your wife and your wife should die to herself for her husband — out of love for each other and for the sake of the children. The Cornerstone is Christ, and Christ is God, and God is Love. Love cannot co-exist with enmity. You, as a father, will have the most important role in setting the example for your children, especially your sons. If your sons see that Dad is a manly Catholic, unafraid and unashamed to express his Catholic Faith in the home and even, when called for, in public discourse, they in turn will be very likely to follow your example. People — even children — are not converted through intellectual arguments … but by example. This is especially true of what children observe in your behavior when they know that you do not see them watching you. We cannot stress the importance of this. A child unexpectedly opening his father’s bedroom or office door at home and finding father in prayer on his knees will say more to the child than years of lectures on the importance of praying. A mother found lying in bed or sitting in a chair praying the Rosary when she thought the children were out a play will strike them more forcefully by the example she sets than by her words encouraging them to pray the Rosary. In you, the father, they will first encounter Christ … or not. In your wife they will see Mary … or not. They will understand the Fatherhood of God (which He has participated to you) and the Motherhood of Mary (which is the exemplar for perfect motherhood) through each of you. Say grace before every meal — in the house or at a restaurant: if you are ashamed to acknowledge God … they will be, too. If you have that strength, they will acquire it, too. When you pray, make the Sign of the Cross slowly and reverently -- if you teach them reverence by example … they will become reverent. If you show them that it is no cause for shame to make the Sign of the Cross in public at a restaurant … they will not be ashamed … of Christ. There should be a Crucifix in every room of the house (that depict Christ crucified) and beautiful pictures of Mary and statues of Saints special to you. Remember that you are not creating a monastery, but a devout Catholic home. Pray with your children every night before bed — once again, prayerfully, not quickly as though simply to “get it over with”. Always bless each of your children at bedtime: it is your right as a father, and your duty as a Catholic. Trace the Sign of the Cross over your child’s forehead, while invoking God’s blessing over them. “May the blessing of Almighty God, the Father ✝, and the Son ✝, and the Holy Ghost.✝Descend upon you and remain with you forever and ever , Amen.” Enthronement of the Sacred Heart: Have the image of the Sacred Heart of Jesus Enthroned in the home. Say your family prayers in front of this image which should be placed above your home altar. Remember the 12 promises of Our Lord for having His image enthroned in a home. Go to Mass as a family every Sunday (a Tridentine Latin Mass whenever possible — this is very important given the lack of reverence and the pointless homilies prevalent in nearly all Novus Ordo Churches and offer yourselves and your children up to God in union with the Sacrifice of Jesus Christ at every Mass (as Venerable Archbishop Fulton Sheen exhorts us say “I die with Thee, O Christ on Calvary!”). Your house should be blessed by a priest (there are specific prayers for a house, each room, and even your car!) There is a formula for this which a priest should have (and a Traditional priest will have one), or lacking one, his blessing in his own words. You should have a small container Holy Water and Consecrated Salt protect your house from the evil one. Pray the Rosary together as a family. Set apart a time of the day or night for this. After Rosary, each family member should mention a special intention and the family should respond, “Amen”. It is a time to unite your family in prayer under the protective veil of the Blessed Virgin Mary. Go to Confession as a family. None of us are free from sin, especially venial sins, and so the need for weekly or at least monthly Confession is for all. If you are fortunate enough to own your own home and have an area in the yard available, create a Mary Shrine. It need not be a large area, but sufficient for a statue of the Blessed Mother, a Crucifix, and perhaps some small statues of Angels and Saints. Remember that it will be place for prayer and reflection and made beautiful in your own way that is befitting the Mother of God. You can have a bench there or simply bring a chair. Pictured below is a more elaborate one, but the simplest statue and smallest Crucifix in the most humble arrangement is as pleasing to God and our Holy Mother Mary as the grandest one possible. It should be blessed by a priest. You should have a Holy Bible (the Catholic Douay-Rheims version only) and it should be both in Latin and English. In addition to celebrating birthdays, Catholics should also celebrate the day of their Baptism. A careful record should be kept with the names, dates, and the priests and bishops who conferred the Sacraments on your family members: including Baptism, First Penance, First Holy Communion, Confirmation, Marriage or Ordination or Profession of Vows, and Extreme Unction (Last Rites). Also the dates of each of your Patron Saints. These should become special days for you throughout the year. There is so much more to celebrate in a Catholic home than a secular home. Collection of downloadable prayers for mobile devices. What all traditional Catholics who fit the label have in common are:
To become truly Catholic, study, to learn the Faith as it has always been understood. Read older catechisms. Read the recommended books mentioned, and, finally, find a place where traditional Catholics are welcome -- a place to worship that offers not only the traditional Mass, but all of the traditional sacramental rites, and sound catechisms. Let us live exemplary like Our Lord, in gentleness, humility and charitable toward one another especially in helping those who are new to tradition who need help transitioning smoothly, overcome the modernist mentality and “erroneous habits” which many have been living the past fifty odd years after the reforms of Vatican II. Let us all become truly Catholics, traditional Catholics as we were meant to be from the Apostolic days. https://www.fisheaters.com/traditionalcatholicism101.html https://www.fisheaters.com/conversionoftheheart.html St. Longinus is the centurion who pierced the side of Our Lord while He was hanging on the Cross. He was the Roman Centurion who commanded the Roman soldiers at Christ’s crucifixion. St. Longinus, who was nearly blind, was healed when some of the blood and water from Jesus fell into his eyes. It was then he exclaimed "Indeed, this was the Son of God!" [Mark 15:39]. This miracle and everything that led up to Christ’s crucifixion led to Longinus’ conversion. What is known about Longinus is what he said at the crucifixion: Luke’s Gospel says this about Longinus: Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” (Luke 23:47) Accordingly Church tradition, accepts Longinus’ words at face value to mean what they say. The painting in left of the above banner illustrates the scene of Longinus piercing the side of Jesus and on the right, is “The Confession of Longinus” meaning that Longinus truly recognized Jesus as the Son of God and is confessing his belief.
It should be remembered that as a Roman Officer Longinus would have been in close proximity to Pilate and all the events leading up to Pilate ordering him to be in charge of the legionnaires who would crucify Jesus and the two thieves. So it is believe that he would have understood why Jesus was being crucified just as he was aware that Pilate seemed reluctant to crucify Jesus since Jesus had committed no crime against Rome and simply went along with the crowd who were on the verge of rioting. (See Matthew 27) After his conversion, Longinus left the army, and took instruction from the apostles. He later became a monk in Cappadocia. There he was arrested for his faith, his teeth forced out and tongue cut off. However, St. Longinus miraculously continued to speak clearly and managed to destroy several idols in the presence of the governor. The governor, who was made blind by the demons that came from the idols, had his sight restored when St. Longinus was being beheaded, because his blood came in contact with the governors' eyes. St. Longinus' relics are now in the church of St Augustine, in Rome. His Lance is contained in one of the four pillars over the altar in the Basilica of St Peter's in Rome. There really is no reason to doubt that Longinus and the soldiers with him were struck with awe (or fear) and at the moment of Jesus’ death recognized him for exactly who he said he was, the Son of God. If God can open the eyes of a hard-bitten Roman Centurion to truth the he certainly can open anyone’s eyes to the same truth. |
Details
AuthorAn artist, entrepreneur, a loving family man, 30 years a Catholic traditionalist upholding traditions for the love of God. Shop for Catholic giftsArchives
January 2024
Categories
All
|