Devotion to the Holy Face and the Golden Arrow

Devotion to the Holy Face and the Golden Arrow

​  Sister Marie de Saint-Pierre (1816-1848)

  from Le Sel de la terre 110, Autumn 2019

1. A Life Hidden in God

Perrine ELUERE, who was to become Sister Marie de Saint-Pierre in the Carmelite Order, was born on October 4, 1816 in Rennes (French Britanny). Born into a family of twelve children, she lost her mother at the age of twelve and asked the Blessed Virgin to be her mother.

Deciding to become a nun, she had to wait several years before realizing her vocation and invoked Saint Martin of Tours for this intention. On November 11, 1839, her feast day, she left Rennes for the Carmel of Tours.

There she was favored with revelations from Christ, on the gravity of blasphemy and desecration of Sundays and the need to make reparation for so many crimes that directly offend God. Jesus taught her a prayer of reparation – The Golden Arrow and also asked for the establishment of a brotherhood of reparation. He entrusted France to her prayers.

Sister Marie de Saint-Pierre lived in great devotion to the Child Jesus and the Holy Face. Very humble, helpful, and patient, she accepted the most modest tasks with obedience, following the example of the Child Jesus.

Put to the test by her superiors, to whom she had opened up about the revelations she had received, she always showed obedience and humility. Stricken with pulmonary tuberculosis, she died in the odor of sanctity on July 8, 1848, in her thirty-third year, after a painful agony.

Six months after her death, in January 1849, a miracle in Rome popularized devotion to the Holy Face throughout Christendom and encouraged the saintly man from Tours, Mr. Dupont, to exhibit the image in his salon, which quickly became a very popular oratory because of the miracles that multiplied there.

But even before that, Mr. Dupont, who knew Sister Marie de Saint-Pierre personally, advised everyone to pray at her tomb to ask for graces. Saint Thérèse of the Child Jesus, in turn, had a special devotion to the Carmelite nun of Tours, from whom she drew inspiration for her childlike way.

2. Making Reparation for the Blasphemies and Offenses Against God

The Golden Arrow

On August 26, 1843, during the evening prayer, Sister Marie de Saint-Pierre received the inspiration to spread a devotion named The Golden Arrow. The holy man from Tours, Mr. Dupont, who learned about it later, saw it as a response from Heaven, for he had prepared the feast of St. Louis (August 25) with a novena asking the holy king for his intercession and help in the fight against blasphemy in France. Sister Marie de Saint-Pierre reported to her Mother Superior in these words:

Our Lord opened His Heart to me, gathered the powers of my soul in it, and addressed these words to me: ‘My Name is blasphemed everywhere; even children blaspheme!’ “And He made me hear how this awful sin hurt His divine Heart more painfully than all the others; by blasphemy, the sinner curses Him to his face, attacks Him openly, annihilates the Redemption, and pronounces himself his condemnation and his judgment. Blasphemy is a poisoned arrow, which continually wounds His Heart: He told me that He wanted to give me a golden arrow to wound Him delightfully, and to heal the wounds of malice that sinners make Him.”

Here is the formula of praise that Our Lord, in spite of my great unworthiness, dictated to me for the reparation of blasphemies against his holy Name. He gave it to me like a golden arrow, assuring me that every time I say it, I will wound his Heart with a wound of love:

Golden Arrow:

May the most holy, most sacred, most adorable, most incomprehensible, and ineffable Name of God be forever praised, blessed, loved, adored, and glorified forever in Heaven, on earth, and under the earth, by all the creatures of God, and by the Sacred Heart of Our Lord Jesus Christ in the Most holy Sacrament of the Altar. So be it.

Our Lord, having given me this golden arrow, added: ‘Pay attention to this favor, for I will ask you to give an account.’”

At that moment it seemed to me that streams of grace for the conversion of sinners were coming out of the Sacred Heart of Jesus, wounded by this golden arrow.

Jesus’ Great Desire: to Glorify the Name of the Father

A month later (September 29, feast of St. Michael), the sister communicated to her Mother Superior:

Our Lord inspired me to join to the praise of the Golden Arrow some prayers to make reparation, by twenty-four adorations, the blasphemies professed at each hour of the day, and He was kind enough to let me know that He accepted this exercise. This divine Savior made me share in the desire He feels to see the Name of His Father glorified; He told me to apply myself to praising and blessing this adorable Name, in imitation of the angels who sing in heaven perpetually: Sanctus, Sanctus, Sanctus; and thus I will fulfill the order He gave me to honor His Heart and that of His holy Mother, for they are both wounded by blasphemy. He also made me understand that this would not prevent me from honoring Him in His mysteries, as I am accustomed to do, because in all the mysteries of His life His Heart has suffered for the sin of blasphemy.

Gravity of the Desecration of Sundays

On November 24, the sister relayed these words of Our Lord:

The earth is covered with crimes! The breaking of the first three commandments of God has angered My Father; the blasphemy of the Holy Name of God and the profanation of the Holy Day of Sunday have added to the measure of iniquity; these sins have reached the throne of God and provoked His wrath, which will be poured out if His Justice is not appeased. I desire, but with a strong desire, that a well-approved and well-organized association be formed to honor my Father’s name.

[…]

3. The Holy Face of Our Lord

Offering Jesus to His Father

On December 25, 1843, Sister Marie de Saint-Pierre made an act of perfect donation to the Most Holy Child Jesus according to the extent of His will for the accomplishment of His designs to the glory of the Holy Name of God. From this date on, Jesus asked her to join devotion to His holy Face to acts of reparation against blasphemies:

He said to me, ‘Just as in a kingdom you can get everything you want with a silver coin marked with the effigy of the prince, so with the precious coin of My holy Humanity, which is my adorable Face, you will get everything you want in the kingdom of heaven’”.

It seems to me that we should only pray and present ourselves before the eternal Father with some merit of His Son in our hands, in order to offer it to Him and thus oblige Him to fulfill the admirable promise of our Lord: ‘Amen, amen, I say to you: if you ask the Father anything in my name, He will give it you.’ (Jn. 16:23). If we have no virtues to offer to God, let us offer Him all those of Jesus our Savior, who sanctified Himself for us. Let us offer His gentleness, humility, patience, obedience, poverty, fasts, vigils, and zeal for the glory of His Father and the salvation of souls! Let us also offer His divine and effective prayers; He prayed during his mortal life; the Gospel says that He withdrew at night to pray; He prays in Heaven; He shows His wounds to His Father for us; finally He prays in the most holy Sacrament of the altar.”

O what an ineffable mystery! A Savior God praying for His creatures, and prayed to by these same creatures!”

Let us unite our prayers with those of the incarnate Word, and they will be answered; let us offer to the eternal Father the sacred Heart of Jesus, His adorable Face, and His divine wounds; let us offer His tears, His blood and His sweat; let us offer His travels, works, words, and silence, all that He suffered in each of His mysteries; finally, let us always have our eyes fixed on the Gift of God; let us search in this treasure unknown to the world; let us, if we can, enumerate all the goods we possess in Him, and we will soon be rich and enrich poor sinners: For we can offer the humility of Jesus for the conversion of the proud, His poverty for the avaricious, His mortification for the sensual, His zeal to glorify His Father for the blasphemers, finally all the accusations He suffered from the Jews saying He was violating the Sabbath law, for the conversion of the true violators of the holy day of Sunday.”

O gift of God that I have ignored for too long, You will be my only treasure from now on; I discover new riches in Thou every day.”

Importance of Reparation

On February 2, 1844, Jesus expressed again the great concerns of His Heart, the honor of His divine Father and that of His holy spouse:

O you who are My friends and My faithful children, see if there is a pain similar to Mine; My divine Father and My Spouse, the holy Church, the object of the delights of My Heart, are despised, outraged by My enemies. Will no one arise to console Me, by defending them against those who attack them? I can no longer remain in the midst of this ungrateful people; see the torrents of tears that flow from My eyes. Will I find no one to wipe them away, making reparation to the glory of My Father and asking for the conversion of the guilty?

To Intercede for Sinners

Another day, He showed me the multitude of those who continually fall into hell, inviting me in the most touching way to help these poor sinners, and making me understand the strict obligation of the Christian soul towards these blind wretches who are precipitating themselves into the eternal abyss and to whom His mercy would open their eyes, if charitable hearts interceded for them. He told me that if He would ask the rich for an account of the temporal good He had entrusted to them to help the needy, how much more would He ask a Carmelite, a religious soul, rich with all the goods of the heavenly Spouse, for a rigorous account of the use she had made of them to help unfortunate sinners? Then this amiable Savior, opening to me His immense treasures composed of the infinite merits of His life and passion, added: –‘My daughter, I give you my Face and My Heart, I give you My Blood, I give you My wounds: draw and pour! Draw and pour! Buy without money, My Blood is the price of souls. Oh, what a sorrow for My Heart to see that remedies that cost Me so much are despised! Ask My Father for as many souls as I shed drops of blood in My Passion.’”

Gravity of Blasphemy

“He made me understand that men are incapable of understanding the insult done to God by this sin of blasphemy; blasphemies pierce His heart and make Him a second Lazarus covered with wounds. He invited me to imitate the dogs who comforted poor Lazarus by coming to lick his wounds; I would do Him a great service by employing my tongue to glorify every day the most holy Name of God despised and blasphemed by sinners, without considering whether this exercise gave me interior consolations; it would be enough for me to think that I was healing His divine wounds and causing Him great satisfaction.”

The Holy Face of Christ Offended by Blasphemies

“I understood that, as the Sacred Heart of Jesus is the sensitive object offered to our adoration to represent His immense love in the most holy Sacrament of the altar, so, in the work of reparation, the Face of Our Lord is the sensitive object offered to the adoration of the associates to repair the outrages of the blasphemers who attack the Divinity of which it is the figure, mirror, and expression. By the virtue of this adorable Face, presented to the eternal Father, we can appease His anger and obtain the conversion of the impious and blasphemers.”

“Our Lord made me see that the Church, His Spouse, is His mystical body, and that religion was the face of this body; then He showed me this face in the face of the enemies of His Name, and I saw that the blasphemers and the sectarians were renewing on the holy Face of Our Lord all the opprobrium of His Passion. I saw, thanks to this divine light, that the impious, by uttering evil words and blaspheming the holy Name of God, were spitting on the Face of the Savior and covering it with mud; that all the blows given by the sectarians to the holy Church, to religion, were the renewal of the many blows that the Face of Our Lord received, and that these unfortunate people were making this august Face sweat by striving to annihilate its works.”

“Our Lord showed me, with the help of a simple and just comparison, that the impious by their blasphemies attacked His adorable Face, and that the faithful glorified it by the homage of praise rendered to His Name and to His person.”

“Merit is in persons, but the glory that accompanies them is in their name; it bursts forth when it is pronounced; the merit or demerit of a person passes into his name. The most holy Name of God expresses the divinity, and contains in it all the perfections of the Creator; it follows from this that the blasphemers of this sacred Name attack God himself. Now let us remember these words of Jesus: “the Father is in me and I in the Father.” (Jn. 10:38). Jesus made Himself passible by the Incarnation; and He suffered, in His adorable Face, the outrages done by the blasphemers to the Name of God, His Father.”

“Our Lord has shown me that there is something mysterious about the face of a despised man of honor; yes, I see that his name and his face have a special connection. Behold a man distinguished by his name and merits, in the presence of his enemies; they do not lay hands on him, but they overwhelm him with insults, they add bitter derision to his name, instead of the titles which are due to him. Notice then what happens to the face of this insulted man; would you not say that all the outrageous words that come out of the mouths of his enemies come to rest on his face and cause him to suffer a real torment? We see this face covered with redness, shame, and confusion; the opprobrium and ignominy it suffers are more cruel to bear than real torments in the other parts of its body. Well, here is a weak portrait of the Face of Our Lord outraged by the blasphemies of the impious! Let us represent this same man in the presence of his friends, who, having learned of the insults he has received, hasten to console him, to treat him according to his dignity, pay homage to the greatness of his name by calling him by all his titles of honor; do you not then see the face of this man feel the sweetness of these praises Glory rests on his forehead and, shining on his face, makes it all shiny: joy shines in his eyes, a smile is on his lips; in a word, his faithful friends have healed the bitter pain of this face outraged by his enemies, glory has passed the reproach. This is what the friends of Jesus do through the work of reparation; the glory they give to His Name rests on this august forehead, and rejoices His most holy Face, in a very special way, in the most holy Sacrament of the altar.”

Healing the Blasphemers

• 3 November 1845:

According to the care you will take to repair My portrait, which was disfigured by blasphemers, I will take care to repair yours, which was disfigured by sin. I will reprint My image on it, and I will make it as beautiful as it was when it came out of the font of baptism. Abandon yourself therefore into My hands and be willing to suffer all the operations necessary for the restoration of this image. Do not be troubled if you experience sadness and darkness, for you know that in an image, the dark colors serve to bring out those that are more vivid. Men have the art of restoring bodies; but only I can be called the restorer of souls, and who restores them to the image of God. I have made known to you this work of reparation, I have shown you its excellence, and now I promise you the reward.”

Oh! If you could see the beauty of my Face! Your eyes are still too weak!”

• 5 January 1846:

“Our Lord made me aware that Lucifer willingly left to other demons the care of leading other flocks of sinners, such as for example: the impure, the drunkards, the greedy; but the blasphemers form his favorite flock. He made it known to me that this work of reparation embraces not only the reparation of blasphemy proper, but also that of all other blasphemies uttered against religion and the Church; however, it applies especially to blasphemies of the holy name of God.

To Draw Tirelessly From the Gold Mine

“Our Lord […] again gave me the order to pray for France, telling me […] that I should draw on His divine wounds for His sheep; finally, that He was giving Himself to me like a gold mine, to pay to His divine Father the debts which our country owes to His justice, allowing me to take for this the great treasures of His Heart. Then Our Lord made me understand that I must be careful not to act like the lazy servant of the Gospel who did not use his talent: He will ask me for an account one day, and it is very easy for me to take from this gold mine that He himself dug by his works and sufferings. I believe that He very much desires to find someone who will oblige Him, through prayer, to show mercy to France.”

Intercede for France

  • 23 January, 1846:

The face of France has become hideous in the eyes of My Father, provoking His justice; offer Him therefore the Face of His Son, in whom He is pleased, in order to draw mercy on this France; otherwise, it will be punished.’

  • November 22:

This is what the divine Master told me: ‘My daughter, I take you today as My bursar, and I place My holy Face in your hands again, so that you may offer it unceasingly to My Father for the salvation of France. Make use of this divine talent; you have in it enough to do all the business of My house; you will obtain, through this holy Face, the salvation of many sinners; with this offering, nothing will be refused you. If you only knew how pleasing the sight of my Face is to My Father!’

Changing the Wine of Justice Into the Wine of Mercy

[…] I saw other punishments prepared to satisfy this justice. When I saw this, I said to Our Lord, “Sweet Jesus, if only I could drink the rest of this cup, so that my brothers might be spared!”

“He answered me that He accepted my good will, but that I was not capable of emptying this cup, and that only He could drink it. The Savior, seeing my pain, beckoned me to enter His divine Heart; in His excessive mercy, He gave it to me as a vessel worthy of being presented to the eternal Father to receive this wine of His wrath, making me understand that, passing through this channel, it would be changed for us into the wine of mercy. But He does not want to entirely infringe the rights of justice; if I may express myself in this way, He wants to make a covenant between His justice and His mercy, and for this purpose He asks for the establishment of the work of Reparation to the glory of His Name. Yes, He will disarm the anger of God, His Father, if He offers Him a work of reparation for us! Is it not the least we can do, O sweet Jesus, to make reparation by our prayers, by our groans and by our adoration, for the enormous sins of which we are guilty towards the majesty of God? This, Mother, is the prayer that Our Lord put into my mouth, and which I want to repeat unceasingly: ‘Eternal Father, look upon the divine Heart of Jesus which I offer to you to receive the wine of your justice, so that it may be changed for us into the wine of mercy’. He made me understand that, each time I made this offering, I would obtain a drop of this wine of divine anger, which, falling, as I said above, into the vessel of the sacred Heart of Jesus, would change into the liquor of mercy.

Waging War on the Communists

In 1847, the League of Communists was founded in London. Two of its members, Marx and Engels, received the mission to write the doctrinal manifesto that appeared in February 1848 under the title Manifesto of the Communist Party. On March 14, 1847, Sister Marie de Saint-Pierre wrote to her superior:

“Our Lord today, after Holy Communion, made me understand that the plagues we have been struck with were only the forerunners of those which His justice is preparing for us if His anger is not appeased, and He showed me the sins of blasphemy and the profanations of Sunday under the emblem of two pumps, with which the men who are guilty of these crimes draw the waters of His wrath over France and expose themselves to being submerged by them, if this work of reparation which He gives her in his mercy as a means of salvation is not established. Then He told me that the sectarians called Communists had only made one excursion: ‘Oh’! He added, –‘if you knew their secret and diabolical machinations, and their anti-Christian principles! They are only waiting for a favorable day to set fire to France. Ask, therefore, for the work of Reparation to whom it belongs, in order to obtain mercy.’”

• 29 March 1847:

Our Lord has entrusted me with a new mission which I would be afraid of if I were anything; but as I am nothing but a weak instrument in His powerful hand, I am perfectly at peace.

He commanded me to make war on the communists, whom He told me were the enemies of the Church and of His Christ, making me understand that these lion cubs were, for the most part, born in the Church whose cruel enemies they now declared themselves to be. Then He added: –‘I have made it known to you that I hold you in My hands like an arrow. Now I want to shoot this arrow at My enemies. I give you the weapons of My Passion to fight them: My cross, whose enemies they are, and the other instruments of My torture. Go to them with the simplicity of a child and the courage of a valiant soldier. Receive, for this mission, the blessing of the Father, the Son and the Holy Spirit’. Then I prayed to the Blessed Virgin to be the custodian of these divine weapons, given to me by her dearest Son, who is compared to the Tower of David, from which hang a thousand shields. Our Lord gave me, on this subject, several other lights which it would not be easy for me to relate. “Lord,” I said, “train my hands for battle, and teach me to use your instruments.”

He said to me: ‘The weapons of My enemies give death, but Mine give life.’

How to Fight the Enemies of God

This is the prayer I often recite for this purpose: –Eternal Father, I offer you, against the camp of your enemies, the cross of Our Lord Jesus Christ and all the instruments of His holy Passion, that You may put division between them; for, as Your beloved Son has said, every kingdom divided against itself will be destroyed [Mt. 12:25].

[…] Jesus gives me grace to draw my weapons; today, after Holy Communion, He encouraged me to fight, and He promised to give me a cross of honor, which, He told me, would open heaven for me, if I were faithful […]. But, Reverend Mother, after having fought the enemies of God with all my strength during these three days of feasting, I now feel almost contrition. I explain myself: it is because I fear having made imprecations against them.

I know that the holy King David does the same in his psalms (108, for example); but I do not know if I am allowed to do so. Finally, I have said everything that Our Lord, it seems to me, inspired me to say; if it is wrong, and I am mistaken, I will not do it again.

I will tell you that I begin by placing my soul in the hands of Our Lord; then I beg him to bend His bow and shoot His arrows at His enemies; then I fight them first by His cross and by the instruments of His Passion, as He taught me; then by the virtue of the most holy Name of God. And this is my concern for the imprecations, for if it is wrong, I have repeated these words a hundred times; but I had no intention of wishing harm to these criminal people; I am only angry at their malice and their passions; I only want to kill the old man in them. So this is what I say:

Let God arise, let His enemies be dispelled, and let all those who hate Him flee from His face.

May the name of the thrice holy God overturn all their plans.

May the sacred name of the living God divide all their feelings.

May the terrible name of the God of eternity destroy their impiety.

I say some more, and when I have thus beaten them well, I add:

I do not want the sinner to die, but to be converted and live. Father, forgive them, for they know not what they do.” [Lk. 23:34]

I do these exercises without restraint of spirit and with great ease, because I let myself be led by the grace that guides me.

Ten Punishments for the Violation of the Ten Commandments

Ten Punishments for the Violation of the Ten Commandments

Editorial of Salt of the Earth 118, Fall 2021


MORE THAN 3,000 YEARS AGO, God struck Egypt with ten terrible plagues called the Ten Plagues of Egypt.

God wanted to force Pharaoh to let the Jewish people out of Egypt, as Moses had asked. But Pharaoh was hard-hearted and it was only at the tenth plague, the most terrible, that he let the Hebrews go.

St. Augustine showed in a sermon how the ten plagues of Egypt can represent the punishments God inflicts on men when they break the ten commandments. Now more than ever the world is transgressing the Ten Commandments. This explains the painful events we are undergoing and perhaps the more serious ones that still await us.

The transgression of each commandment is punished by the corresponding wound, not in the historical sense, but in its symbolic sense.

1. You shall have no other God but Me.

First plague of Egypt: water turned to blood. Pharaoh refused to listen to Moses, so Aaron, his brother, struck the waters of the river with his staff, and all the waters of the land were turned to blood. The fish died and the Egyptians could no longer drink.

Water means life, blood symbolizes death. The world that does not want to worship God, the author of life, is punished by death.

More than ever, the world rejects God, and especially rejects Our Lord Jesus Christ, the only true God. So it is punished with death. Death is found even before birth with abortion, it is found at the end with euthanasia, death is even now omnipresent: continuously the radio, the television, the media speak about death and dying.

2. You shall not take the name of God in vain.

Second plague: the plague of frogs that covered the land of Egypt. When they died in the houses, in the courtyards and in the fields, they were piled up in heaps, and the land was infected with them.

Men who no longer wish to pronounce the name of God with respect, and who blaspheme him, are given over by God to vain chatter, represented by the croaking of frogs. The heaps of dead and fetid frogs represent the bitterness that these conversations leave in the souls.

Today, we proclaim the right to blasphemy, while banishing the sacred name of Our Lord Jesus Christ, excluded in the name of “secularism”, as if God had not come to teach and save us.

The punishment is the hollow chatter of the media, of television, of the internet, of all these means of social communication, which croak like frogs, which never speak of the essential, and leave behind them emptiness and sadness in the soul.

3. Remember to keep the feasts holy.

Third plague: the invasion of flies.

Men who do not want to respect the Sunday rest live in unrest, the opposite of rest which the Latin quies signifies. Permanent agitation, continuous torment symbolized by the flies.

Go to a big city, look in the street: everyone is running, there is no more peace and quiet.

4. Honor your father and your mother.

Fourth plague: the sending of a gnat called the dog flea, which tormented the Egyptians by its bites.

Little dogs are born blind, they do not recognize their parents. This plague means that men who do not honor their parents, will themselves have to suffer from their children who will treat them cruelly.

The modern world crams old people into real warehouses, where they die of boredom when they are not victims of euthanasia.

No doubt good Christians do what they can to take care of their elderly parents, and some even make great sacrifices, but the fact remains that our society is hard on the elderly, it makes them suffer, and this is a punishment for the transgression of the fourth commandment.

5. Thou shalt not kill.

Fifth plague: the cattle plague which kills the Egyptians’ herds.

Murderers are often punished by dying like animals.

Our world is murderous: it not only kills children and old people, but it promotes terrorism, drugs, suicide, it multiplies useless and ever more deadly wars. As a punishment, men die like beasts. How many immortal souls have arrived in recent months at the threshold of death without any preparation? The priest is no longer called, and they even want to prevent him from approaching the dying.

6. You shall not commit impure acts.

Sixth plague: ulcers and tumors bulging into blisters.

Impurity is often punished with shameful diseases.

The modern world is afflicted by all kinds of diseases, including AIDS, which is one of the most deadly.

7. Thou shalt not steal.

Seventh plague: the hail that destroyed the crops of the Egyptians.

Those who steal often end up in misery. Spiritual misery, deprived of the only true wealth which is God, but also often material misery.

Our modern societies live by an organized theft called usury. We did not want to listen to the Church, we let the usurers take control of the financial world. The punishment for this will be the general ruin that will inevitably come. Communism in Russia and China led to general misery and terrible famines. The Neo-Communism that is being set up all over the world is also likely to result in misery and famine.

8. You shall not give false testimony.

Eighth plague: the locusts with their terrible teeth.

Those who live a lie end up devouring each other.

The modern world is one of institutionalized lying:

  • lie of secularism, which excludes God in the name of a false neutrality;

  • lie of Darwinism, which praises a world that would be self-constructing;

  • lie of Machiavellian democratization which openly replaces authority by the manipulation of the supposedly sovereign people.

The result: the modern world is a jungle where man is a wolf to man.

9. You shall not desire another’s wife.

Ninth plague: the darkness preventing one from seeing even in daylight.

Figure of the darkness of the heart ravaged by bad desires.

Alas, so many young people, so many adults even, are watching bad things on the screens. Here they are in thick darkness, which is only the prelude to the outer darkness where they will be thrown if they do not come to their senses.

10. You shall not desire the good of others

.

Tenth plague: the death of the firstborn.

The firstborn represents the soul, which should be dearer to us than anything else.

The sin of envy is punished by the death of the soul.

Through commercial advertising and revolutionary ideology, the modern world advocates envy as the engine of economic and social progress.

The result is the death of the soul, through sin and progressive dehumanization. We even come to advocate transhumanism.

After having listed the ten plagues, punishments for the violation of the ten commandments, it is necessary to recall that the punishments of this world often have, in the designs of God, a medicinal value.

They are intended to correct, not to crush.

To show that they cannot really harm faithful men, these plagues were cruel only to the Egyptians, and did not reach the Hebrews.

The situation is not exactly the same today, since good Christians can suffer the consequences of crimes they did not commit. But in reality, nothing can harm them, because “all things work together for good to souls who love God” (St. Paul’s letter to the Romans, chapter 8, verse 28).

In the New Covenant, Our Lord Jesus Christ, the Innocent One par excellence, came to suffer for the guilty.

The sufferings of Christians serve not only to atone for their own sins, but to save many sinners.

If we have to suffer the punishments that God in his goodness sends to our guilty world, let us see it as an opportunity to sanctify ourselves.

Let us ask for the grace to accept them.

If we ourselves have transgressed the Ten Commandments, let us accept these sufferings as an expiation for our sins. And if we suffer for the sins of others, let us thank God for associating us with his Cross.

Translation by A.A.

The Motu Proprio Traditionis Custodes

The Motu Proprio

  Traditionis Custodes

From Pope Francis

July 16, 2021


Dogs, Wolves and Sheep Skin

Editorial from Le Sel de la terre 117

(Summer 2021)

Domini canes: was the pun likening the sons of St. Dominic (Domini-cani) to the dogs of the Lord (Domini canes) approved – even prompted – by Heaven itself?

The way in which the founder of the Preachers was announced to his mother in a dream, under the figure of a little dog, might suggest this.

In any case, this underlines the originality of a religious order that owed its birth to a heresy, that of the Albigensians, and was specifically founded to respond to it.

Like a shepherd’s dog, Dominic preached: Bringing back to the path the lost sheep. And knowing how to bark when the wolf roamed.” (hymn to St. Dominic).

* Domini canes or Traditionis Custodes?

But if the eighth centenary of his entry into Heaven (August 6, 1221) provided a beautiful opportunity to evoke St. Dominic, a burning current event has caught up with this anniversary. This summer, in the Church, much more than Domini canes, there was talk of Traditionis Custodes: the sarcastic title of a Motu Proprio signed by Pope Francis on July 16, when the Latin text was still unknown – it still is – and was probably not even written. A minor detail, compared to the substance of the matter, but indicative of the ever-increasing cynicism of conciliar Rome.

There was a time when it tried to keep up appearances. Now it is displaying its Machiavellianism more and more openly.

When Francis sticks this fine Latin title on a text that despises Latin as much as it despises Tradition, when he invokes collegiality to impose his personal ideas, when he trumpets that he wants to restore the liturgical authority of the bishops, but in fact grants them only the right to forbid the traditional liturgy and denies them the right to authorize it more broadly, no one can be deceived. Such obvious lies do not even try to be believed. The situation at least gains clarity.

* The Wolf and the Sheep Skin

Since 2007, like a sheep’s skin, the distinction posed by Benedict XVI between the ordinary and extraordinary forms of the one Roman rite 1 masked the reality. Francis is tearing apart this pretense. An indissoluble link unites Vatican II, the new Mass of Paul VI, and the new morality of Francis (which only logically applies the principles of the Council). It is the new religion. The conciliar wolf is naked.

Archbishop Lefebvre had perceived its voice as early as 1965:

This pastoral Constitution is neither pastoral nor emanates from the Catholic Church […] never has the Church spoken like this. […]. We know the voice of Christ, our Shepherd. This one we do not know. The garment is that of the sheep; the voice is not that of the Shepherd, but perhaps that of the wolf 2.

* The Ecclesia Dei Institutes facing reality

When the shepherd turns into a wolf, resistance is a duty:

When the shepherd turns into a wolf, it is up to the whole flock to defend itself. According to the rule, no doubt, doctrine descends from the bishops to the faithful; and the subjects must not judge their leaders in matters of faith. But in the treasure of Revelation there are essential points, of which every Christian, by the very fact of being a Christian, has the necessary knowledge and obligatory custody 3.”

For fifty years, Archbishop Lefebvre, Bishop de Castro Mayer, Father Calmel O.P. and many others, have set an example of this resistance, clearly denouncing the errors of Vatican II (without, however, allowing themselves to judge and then recuse the leaders of the Church, as the sedevacantists want to do).

For thirty years, the Ecclesia Dei Institutes have tried to find a middle way, keeping the traditional liturgy without rejecting Vatican II. But the pope himself is dispelling their illusions, peeling off the sheep’s skin. Francis himself is destroying the famous hermeneutic of continuity, laboriously built up by Benedict XVI.

The Ecclesia Dei Institutes are up against the wall. Will they make the choice of consistency? Will they recuse Vatican II, like Archbishop Vigano or Bishop Schneider?

We need to pray for the future.

We must pray for this intention.

1 ‑ Benedict XVI, Motu proprio Summorum pontificum (July 7, 2007).

2 ‑ Excerpt from a text delivered by Archbishop Lefebvre to the Council Secretariat on September 9, 1965, concerning the Pastoral Constitution Gaudium et spes.

3 ‑ Dom Guéranger, Liturgical Year, Time of the Septuagesima, Feast of St. Cyril of Alexandria.

Small Catechism on the Spiritual Life

Small Catechism on the Spiritual Life

  by Fr. Gabriel of St. Mary Magdalen O.C.D.

  (text in French published by Le Sel de la terre)

Fr. Gabriel of St. Mary Magdalen O.C.D (1890-1953) was a consultant for the Congregation of Rites and professor of Spiritual Theology at the at the Discalced Carmelites School of Theology in Rome

He is also the author of the book Divine Intimacy: Meditations on the Interior Life for Every Day of the Year that appeared in editions of “The Carmel” in 1955.

Preface

This small catechism, first published in the magazine Vitae Carmelitana, was welcomed with joy by pious people who found in it peace and comfort. It could not be otherwise because it contains the substance of teachings with which for four centuries the Order of the reformed Carmel directs souls in the spiritual life.

The author, a specialist in this domain, has wanted to bring the faithful to the schools of St. Theresa of Avila and St. John of the Cross. He exposes in clear pages their method of mental prayer with developments received by their spiritual sons, being careful to keep themselves in line with Tradition. The readers of the Vitae Carmelitana, had many times expressed the desire to see gathered in one volume the lessons from which they drew the greatest advantages. So, in 1943 Fr. Gabriel prepared this catechism. He believed it good to change the original text a little, to render it more adapted to the conditions of those living in the world without changing the essential.

May the Seraphic Mother St. Theresa, the great mistress of the spiritual life, obtain the abundance of benedictions from on high for all those who will use this work where one of her children proposed to nourish the hearts of bread of the celestial doctrine. (Collect of the Saint)

Fr. Eugene of St. Theresa of the Child Jesus

Chapter 1: Mental Prayer in the Contemplative Life

1. What is the Catholic Life?

The Catholic life is the life lived in conformity with the teaching of Our Lord Jesus Christ, according to which we must direct all our actions to the glory of God in loving Him and in observing His holy laws. The Catholic soul lives for God.

2. What is the Contemplative Life?

The Contemplative Life is a form of Catholic life in which one tries to live not only for God but also with God. It is not only for Religious but can be lived perfectly in the world. It is concentrated completely in the research of the Divine Intimacy, and in this goal during the day practices that which we call Spiritual Exercises. These are special exercises of prayer which must be accompanied by exercises of mortification because, as St. Theresa the great mistress of the contemplative life said, mental prayer and comforts do not go together.

3. What is the place of mental prayer in the Contemplative Life?

In the Contemplative Life, mental prayer takes the first place. Practically, the Contemplative Life is a life of mental prayer. For this reason the Contemplative Orders dedicate much time to prayer. In the Carmelite order, which is eminently contemplative, the central precept is one of continual mental prayer: that each one stays firm in his cell meditating day and night on the law of God and watching in prayer. The Carmelites perform many exercises of piety. They do mental prayer twice a day [one hour each time], assist at Mass, recite the Divine Office, put themselves in the presence of God during the day; without speaking of personal exercises of devotion.

4. What is prayer?

Prayer is a conversation with God in which we manifest to Him the desires of our heart. Prayer can be either vocal or mental.

5. What is vocal prayer?

Vocal prayer consists in the recitation of a formula which expresses our desires. For example, the Our Father, taught to man by Our Lord Himself, and in which we ask God seven things. We recite this formula with the intention to honor God. Often we do not think of, in a distinct way, the sense of the words that we pronounce. But that does not stop our prayer from being a true prayer provided that our soul remains turned to God with the desire to honor Him. This prayer can be recited to the Saints with the same desire to honor them.

6. What is mental prayer?

This consists in speaking to God with the heart, not with prepared formulas of learned by heart, but in a spontaneous manner.

7. What do we say to God in mental prayer?

In this form of prayer, we are able to show God all desires that we have in our heart. But following the teachings of St. Theresa, a contemplative soul will prefer to say that we love Him or want to love Him.

8. Why is the love of God often spoken about?

Because this love is the substance of the contemplative life. The contemplative souls must become intimate friends of God and love precisely makes flower the friendship and introduces intimacy. St. Theresa wants us, in going to prayer, that we be convinced that God invites us to love Him in doing it and that we do it to answer His call.

9. Is it necessary to think in prayer?

It is not possible to love without having some thought on the loved object. To move God, one must think about Him. This thought can vary much according to who it is. It could consist of a prolonged reflection on the love of God for us, or could be a simple souvenir of God: His Goodness and love of us. In Consequence, in prayer we think only to love and nourish love. St. Theresa said in effect that prayer consists not in thinking much but in loving much.

10. What is love?

There is sensible love, and there is love of the will. Sensible love consists in a sentiment which carries us with affection towards a person; makes us feel pleasure in his presence or a souvenir of it. Love of the will consists in wanting the good for a person by free choice and determination of the will. Then when this love takes all our soul, one wants to be with the person loved, and consecrate to him one’s proper life.

11. Which of the two is better?

The love of the will is better because the will is, in us, that which is most personal. In the will resides our liberty, and it is precisely with it that we give ourselves to God. For this reason, God asks from man the gift of his will. The full consecration of man to God consists in this gift.

The sensible love is something complementary, of secondary importance. It does not depend on us to feel it while it depends on us to love with the will.

12. Why do we naturally desire the sensible love?

We desire it for its sweetness, and because it gives us comfort and consolation. But because of that, in the sensible love we often seek ourselves, while with the love of the will we seek God. God often suppress in us the sensible love, so that we will love more firmly with only the will.

13. With which love must we love God in prayer?

Certainly the love of the will is the most important. If the sensible love is there too, instead of seeking our own pleasure, we profit by its help to strengthen our will in its act to give itself to God. The sensible love lacking, we will follow the path with the will alone.

14. How can I occupy myself during an hour in this conversation of love with God?

In the beginning of the life of prayer many souls encounter great difficulties. They are bored and feel dissipated. One must remember that to pray is something that needs to be learnt. To teach it, the Carmel Theologians given to the study of prayer life have constructed a method of mental prayer.

Chapter II: The Method of Mental Prayer

1. What is meant by the method of mental prayer?

The method of mental prayer is the teaching which explains to us the way to pray with ease. We will indicate here the diverse acts to do one after another, in order to better do this holy exercise.

2. Is there a method of mental prayer in the Carmelite Order?

Yes, in the Carmelite Order we find a method of prayer from the beginning of the reform of St. Theresa. It was exposed in our two oldest “Instructions of novices” in Spanish (1591) and Italian (1605).

3. What is the origin of this method?

This method has its origin in the teachings of St. Theresa and St. John of the Cross. The definitive and concrete form was elaborated on by their disciples. We will give firstly a general explanation of this method, and then explain the various parts after.

4. Into how many parts is this method of mental prayer divided?

Normally we distinguish 6 or 7 parts or acts in this exercise of mental prayer: preparation, reading, meditation, (with the affectionate colloquia) thanksgiving, offering, and petition.

5. Do so many distinctions lead to a complication?

This distinction of parts does not complicate the practice of mental prayer. In effect, the two first are not mental prayer, but they make the beginning. The three last parts are purely complimentary and optional; we will omit them when we will no longer need them. It is reduced to the essential, the meditation accompanied with an intimate conversation with God (affectionate colloquia)

6. What must one consider to do the mental prayer well?

To understand the Carmelite method of prayer well, the conception of mental prayer exposed by St. Theresa must be present. In the eyes of the seraphic Virgin, mental prayer is an intimate conversation with God, in which we speak to Him especially of love, in answering His call to Love. The different parts of prayer have the aim of leading us easily to this loving conversation with Him.

7. How does the preparation serve this aim?

The preparation helps to put us in the Presence of God. It is not possible to speak intimately with someone if one is not close to Him. We must put ourselves in the Presence of God with a living Faith and in the humble attitude of a soul which recognizes itself as a soul of God.

8. What does reading do?

Reading supplies us with a subject for the loving conversation with God; conversation which can nourish itself in the consideration of the mysteries of Faith, and the gifts and graces received from God for us. In that, the love of God is manifested for us. But since it is not possible to speak of each of these things together, we can choose by the book the subject of which we want to occupy ourselves for the moment, and make it easier for our consideration in following the explanations and reflections of the book.

9. Why meditate?

The meditation or personal reflection that we do on the divine gifts or on the mystery that we have chosen in the lecture serves a double aim, one intellectual, and the other affective. The intellectual aim is to better understand the Love of God for us, love which accomplishes itself in the mystery of the divine gifts that we consider and so convince us more of the call to love made by God to our soul. The affective aim consists to move the will to the exercise of love and to its manifestation in responding to the Divine Invitation. The meditation so appears as an immediate preparation to the affective conversation with God.

10. In what way does one go from the meditation to the affectionate colloquia?

This passage must not be done at a precise moment mathematically determined, but in a spontaneous manner. In making personal reflections in the presence of God, and in seeing more closely by them how God loves us, the soul feels itself easily pushed to say the words of love. It happens often that the reflections that the soul made in itself continues them for some time in addressing words to God, and it serves to understand better His Love for us. Finally, the soul leaves all consideration to abandon itself fully to the exercise of love and its manifestation. In other terms, it passes to an affectionate colloquia. In this colloquia the soul says and repeats in a thousand ways to God that it loves Him, and that it wants to love Him, that it desires to prove Him its love.

11. Is there importance in the colloquia?

The colloquia has a very great importance, and it is the essential part of mental prayer. In it is realized directly the concept that St. Theresa had of mental prayer which consists in an intimate conversation with God to respond to His love for us. Also, the soul will be better able to occupy itself during so much time in prayer and even during an hour.

12. What is the aim of the three last parts of the mental prayer?

The three last parts or acts of mental prayer are: thanksgiving, offering and petition which aim at prolonging more easily our loving conversation with God. They are nothing else than affectionate acts more determined, of various manners, to manifest our love.

13. What is our attitude in these parts?

In the Thanksgiving we manifest to God our humble gratitude for His extreme love for us and for the lessons received from him.

In the offering, drawn by loving recognition, we want to give something to God.

In the petition, humbly convinced of our lowliness and weakness and desire to truly love God, we implore His help to succeed and be faithful to the resolutions formed in the offering.

These acts are, in the strict sense, a prolongation of the affectionate colloquia issued spontaneously from the meditation.

14. Must a determined order be used in the order of the parts of mental prayer?

The order indicated above is the most logical, but great liberty is allowed. We are free to change around these parts as we please. We can even repeat the same parts many times. It goes also for the meditation and the affectionate colloquia that we are able to alternate as we please in the same mental prayer.

15. Are the last parts necessary?

No. These acts are optional. One who can sufficiently occupy himself in the loving colloquia without recourse to these acts can skip them. But in the beginning of the life of prayer the attention of the soul is often helped by a variety of these actions. In this case the soul should have recourse to them.

(To be continued)

In the Heart of the Message of Fatima

In the Heart of the Message of Fatima

  The Offering of the Sacrifices of Our Daily Duties to the Immaculate Heart of Mary, for the Conversion of Sinners

Jesus wants to establish in the world the devotion to my Immaculate Heart. For those who accept it, I promise salvation, and these souls will be the beloved of God, like flowers placed by me to adorn His throne.”

(Our Lady of Fatima, June 13, 2017)

The Blessed Virgin told me that God has given the last two remedies to the world: the Holy Rosary and the devotion to the Immaculate Heart of Mary. Because these are the last two, there will be no others.

(Sister Lucy’s interview with Father Fuentes, in 1957)

What should we do?

There is of course the Communion of Reparation on the first Saturday of every month for at least five consecutive months.

But the devotion to the Immaculate Heart of Mary doesn’t consist only in some prayers once a month. It must be a devotion of all life.

Let us read Sister Lucy:

The most important thing is to perform our daily work, and to offer up the necessary sacrifices for the accomplishment of our work, for the poor sinners.

The secondary requests are the Rosary and the scapular, and perhaps especially what each of these two devotion requests respectively: attentive meditation on the mysteries of the Rosary, and consecration to the Immaculate Heart of Mary.”

(Sister Lucy, in the book of John Haffert, The brother and I, chapter 27)

“The sins (of the world) are numerous, but [the most painful] is the neglect of the souls for which Our Lord had such a ardent hope for his service. Only a very limited number of souls [serve Him as he wants]. The worst thing is that I [sister Lucy] am among the lukewarm, even after all the efforts He made to draw me into the circle of the fervent. I make easily promises, but I fall short more easily. Dust accumulates around our actions like it does on our clothing, and we don’t know how it came.”

(Letter to Father Gonçalvès, April 24, 1940.)

“Our Lord bitterly and painfully laments the very limited number of souls in the state of grace, who are ready to renounce themselves according to what His Law requires. This is the penance that the Good Lord requires today: The sacrifice that each one must make on himself in order to lead a life of justice in the observation of His law.

He wants that we make this clearly known to the souls, for many think that the word “penance” means great mortifications. Since they feel neither the inner power, nor the generosity for that, they become discouraged and adopt a lukewarm and sinful life.

One Thursday, while I was in the chapel at midnight with the permission of my superiors, Our Lord told me:

The sacrifice of everybody to fulfil his own duty, and to observe my law: this is the penance that I want and that I require right now.

(Letter to the Bishop of Gurza, February 28, 1943.)

“It is so good to live totally dependent on the Will of God! It is this dependence that guides our each and every step. This is why peace and joy overflow our souls, even when we are making sacrifices, since our only inspiration is to please God by sacrificing ourselves for Him and for the souls that He wants to save. This sacrifice consists in the perfect accomplishment of our work each day and at every moment. You know, don’t you know, that he understands what it is we owe God, our neighbor, and ourselves. The true spirit of penance consists of the following: knowing how to sacrifice oneself so as not to sin; knowing how to sacrifice oneself rather than being imperfect; knowing how to sacrifice oneself in order to go further and further to the point of love’s generosity. This must be the ideal of each soul who aspires to arrive at the day on which he beholds God and exalts in His presence in Heaven.”

(Letter to a friend, November 17, 1954.)

This is what Our Lady wants : the penance of the duty of state, fulfilled as perfectly as possible. There are some souls who think about great and extraordinary mortifications, going so far as to macerate themselves. They know they are not able of doing this, and so they lose courage. When Our Lady requires penance, she speaks about the perfect fulfilment of our duty of state: this is holiness!

(L’appel du Cœur Douloureux et Immaculé de Marie, n°78.)

In the Heart of the Message of Fatima :

In the Heart of the Message of Fatima :

The Offering of the Sacrifices of Our Daily Duties to the Immaculate Heart of Mary, for the Conversion of Sinners

Jesus wants to establish in the world the devotion to my Immaculate Heart. For those who accept it, I promise salvation, and these souls will be the beloved of God, like flowers placed by me to adorn His throne.”

(Our Lady of Fatima, June 13, 2017)

The Blessed Virgin told me that God has given the last two remedies to the world: the Holy Rosary and the devotion to the Immaculate Heart of Mary. Because these are the last two, there will be no others.

(Sister Lucy’s interview with Father Fuentes, in 1957)

What should we do?

There is of course the Communion of Reparation on the first Saturday of every month for at least five consecutive months.

But the devotion to the Immaculate Heart of Mary doesn’t consist only in some prayers once a month. It must be a devotion of all life.

Let us read Sister Lucy:

The most important thing is to perform our daily work, and to offer up the necessary sacrifices for the accomplishment of our work, for the poor sinners.

The secondary requests are the Rosary and the scapular, and perhaps especially what each of these two devotion requests respectively: attentive meditation on the mysteries of the Rosary, and consecration to the Immaculate Heart of Mary.”

(Sister Lucy, in the book of John Haffert, The brother and I, chapter 27)

“The sins (of the world) are numerous, but [the most painful] is the neglect of the souls for which Our Lord had such a ardent hope for his service. Only a very limited number of souls [serve Him as he wants]. The worst thing is that I [sister Lucy] am among the lukewarm, even after all the efforts He made to draw me into the circle of the fervent. I make easily promises, but I fall short more easily. Dust accumulates around our actions like it does on our clothing, and we don’t know how it came.”

(Letter to Father Gonçalvès, April 24, 1940.)

“Our Lord bitterly and painfully laments the very limited number of souls in the state of grace, who are ready to renounce themselves according to what His Law requires. This is the penance that the Good Lord requires today: The sacrifice that each one must make on himself in order to lead a life of justice in the observation of His law.

He wants that we make this clearly known to the souls, for many think that the word “penance” means great mortifications. Since they feel neither the inner power, nor the generosity for that, they become discouraged and adopt a lukewarm and sinful life.

One Thursday, while I was in the chapel at midnight with the permission of my superiors, Our Lord told me:

The sacrifice of everybody to fulfil his own duty, and to observe my law: this is the penance that I want and that I require right now.

(Letter to the Bishop of Gurza, February 28, 1943.)

“It is so good to live totally dependent on the Will of God! It is this dependence that guides our each and every step. This is why peace and joy overflow our souls, even when we are making sacrifices, since our only inspiration is to please God by sacrificing ourselves for Him and for the souls that He wants to save. This sacrifice consists in the perfect accomplishment of our work each day and at every moment. You know, don’t you know, that he understands what it is we owe God, our neighbor, and ourselves. The true spirit of penance consists of the following: knowing how to sacrifice oneself so as not to sin; knowing how to sacrifice oneself rather than being imperfect; knowing how to sacrifice oneself in order to go further and further to the point of love’s generosity. This must be the ideal of each soul who aspires to arrive at the day on which he beholds God and exalts in His presence in Heaven.”

(Letter to a friend, November 17, 1954.)

This is what Our Lady wants : the penance of the duty of state, fulfilled as perfectly as possible. There are some souls who think about great and extraordinary mortifications, going so far as to macerate themselves. They know they are not able of doing this, and so they lose courage. When Our Lady requires penance, she speaks about the perfect fulfilment of our duty of state: this is holiness!

(L’appel du Cœur Douloureux et Immaculé de Marie, n°78.)

In the Heart of the Message of Fatima:

In the Heart of the Message of Fatima:

The Offering of the Sacrifices of Our Daily Duties to the Immaculate Heart of Mary, for the Conversion of Sinners

Jesus wants to establish in the world the devotion to my Immaculate Heart. For those who accept it, I promise salvation, and these souls will be the beloved of God, like flowers placed by me to adorn His throne.”

(Our Lady of Fatima, June 13, 2017)

The Blessed Virgin told me that God has given the last two remedies to the world: the Holy Rosary and the devotion to the Immaculate Heart of Mary. Because these are the last two, there will be no others.

(Sister Lucy’s interview with Father Fuentes, in 1957)

What should we do?

There is of course the Communion of Reparation on the first Saturday of every month for at least five consecutive months.

But the devotion to the Immaculate Heart of Mary doesn’t consist only in some prayers once a month. It must be a devotion of all life.

Let us read Sister Lucy:

The most important thing is to perform our daily work, and to offer up the necessary sacrifices for the accomplishment of our work, for the poor sinners.

The secondary requests are the Rosary and the scapular, and perhaps especially what each of these two devotion requests respectively: attentive meditation on the mysteries of the Rosary, and consecration to the Immaculate Heart of Mary.”

(Sister Lucy, in the book of John Haffert, The brother and I, chapter 27)

“The sins (of the world) are numerous, but [the most painful] is the neglect of the souls for which Our Lord had such a ardent hope for his service. Only a very limited number of souls [serve Him as he wants]. The worst thing is that I [sister Lucy] am among the lukewarm, even after all the efforts He made to draw me into the circle of the fervent. I make easily promises, but I fall short more easily. Dust accumulates around our actions like it does on our clothing, and we don’t know how it came.”

(Letter to Father Gonçalvès, April 24, 1940.)

“Our Lord bitterly and painfully laments the very limited number of souls in the state of grace, who are ready to renounce themselves according to what His Law requires. This is the penance that the Good Lord requires today: The sacrifice that each one must make on himself in order to lead a life of justice in the observation of His law.

He wants that we make this clearly known to the souls, for many think that the word “penance” means great mortifications. Since they feel neither the inner power, nor the generosity for that, they become discouraged and adopt a lukewarm and sinful life.

One Thursday, while I was in the chapel at midnight with the permission of my superiors, Our Lord told me:

The sacrifice of everybody to fulfil his own duty, and to observe my law: this is the penance that I want and that I require right now.

(Letter to the Bishop of Gurza, February 28, 1943.)

“It is so good to live totally dependent on the Will of God! It is this dependence that guides our each and every step. This is why peace and joy overflow our souls, even when we are making sacrifices, since our only inspiration is to please God by sacrificing ourselves for Him and for the souls that He wants to save. This sacrifice consists in the perfect accomplishment of our work each day and at every moment. You know, don’t you know, that he understands what it is we owe God, our neighbor, and ourselves. The true spirit of penance consists of the following: knowing how to sacrifice oneself so as not to sin; knowing how to sacrifice oneself rather than being imperfect; knowing how to sacrifice oneself in order to go further and further to the point of love’s generosity. This must be the ideal of each soul who aspires to arrive at the day on which he beholds God and exalts in His presence in Heaven.”

(Letter to a friend, November 17, 1954.)

This is what Our Lady wants : the penance of the duty of state, fulfilled as perfectly as possible. There are some souls who think about great and extraordinary mortifications, going so far as to macerate themselves. They know they are not able of doing this, and so they lose courage. When Our Lady requires penance, she speaks about the perfect fulfilment of our duty of state: this is holiness!

(L’appel du Cœur Douloureux et Immaculé de Marie, n°78.)

Bishop Carlo-Maria Vigano

Bishop Carlo-Maria Vigano

  A Bishop Who Tells the Truth on the Church of Vatican II

Msgr. Carlo Vigano, former apostolic nuncio to the USA from 2011 to 2016, has for a few weeks been publishing increasingly clearer texts showing his awareness of the errors of the Second Vatican Council and the reforms that followed.

He denounces the desire of Freemasonry to institute a “universal religion that is humanitarian and ecumenical”, as well as “the responsibility of the highest levels of the Church in supporting these anti-Christian ideologies”.

He also shows the failure of the Hermeneutic of Continuity.

What supporters of the current pope “affirm with impunity, scandalizing moderates, is what Catholics also believe, namely: that despite all the efforts of the Hermeneutic of Continuity which shipwrecked miserably at the first confrontation with the reality of the present crisis, it is undeniable that from Vatican II on wards a parallel church was built, superimposed over and diametrically opposed to the true Church of Christ. This parallel church progressively obscured the divine institution founded by Our Lord in order to replace it with a spurious entity, corresponding to the desired universal religion that was first theorized by Masonry.”

Look at his declarations on:

— Chiesa et Postconcilio

— Trinity Communications, 2020

In a World Falling Apart

In a World Falling Apart

  Editorial of Le Sel de la Terre 4

  (Spring 1993)

  Published again on our French Website in April 2020

We hear from various places that the world is going to experience a serious crisis soon. For those who have read and meditated a bit on the Apocalypse, there is no reason to be surprised. The world has abandoned God; God will leave the world to fend for itself…

Pope Pius XII said that our world had to be remade right down to its foundations 1. If the world collapses in front of us, we must be able to offer it a solid foundations for recovery. In other words, it is essential to reflect seriously on the principles of the temporal and supernatural orders. One does not hold up a building about to fall by restoring its facade.

Only the Catholic Church has the remedy for this great crisis that threatens us. This remedy is Our Lord Jesus Christ and His divine grace, “gratia sanans et elevans 1”. Only He can heal human nature broken by original sin. He is the only salvation for individuals and institutions, as Pope Pius X said:

No! It must be energetically recalled in these times of social and intellectual anarchy where everyone poses as a doctor and a legislator; we will not build the city otherwise than how God built it; society will not be rebuilt if the Church does not lay the foundations and direct its work. No! Civilization is no longer to be invented, nor is the new city to be built in the clouds. It was, it is: it is Christian civilization; it is the Catholic city. It is only a question of unceasingly establishing and restoring it on its natural and divine foundations against the ever-reappearing attacks of an unhealthy utopia, revolt, and impiety: omnia instaurare in Christo1.”

But who today is going to give us these principles of the natural and Christian orders, these natural and divine foundations as Saint Pius X says? Unfortunately, we should not expect them from the current Roman authorities. Let us quote cardinal Ratzinger:

It would be absurd to want to go backwards, to return to a system of political Christianity. But it is true that we have a responsibility in this world and wish to bring our contribution as Catholics to it. We do not want to impose Catholicism on the West, but we want the fundamental values of Christianity and the dominant liberal values in the world today to be able to meet and enrich each other 1.”

It couldn’t be clearer: the Conciliar Church made the principles of liberalism its own, and we would vainly ask for the principles of a Christian social order.

We have to look for these principles in the Common Doctor, Saint Thomas Aquinas, as Pope Pius XI taught:

Since he is the perfect theologian, as we said, he gives certain rules and precepts of life not only for individuals, but also for the family and civil society, which is the object of domestic and political morals. Hence, these magnificent chapters found in the second part of the Summa Theologica on the paternal or domestic regime and legitimate power in the city or the nation; the natural law and international law; peace and war; justice and property; laws and obedience; the duty to watch over the good of individuals and public prosperity, both in the supernatural and natural orders. If, in particular and public affairs and in international relations, these precepts were religiously and inviolably observed, they would suffice to establish among men that “peace of Christ in the Kingdom of Christ” that the entire world so ardently desires. We must therefore hope that one studies more and more the teachings of Aquinas on the law of nations and the laws which govern the mutual relations of nations, because these teachings contain the foundations of a true League of Nations, as we say today 1.”

While the Freemason takes in hand his square and compass to build a New World Order, a modern Tower of Babel, we must study, in the infallible doctrine of the Popes before Vatican II, and in the works of saint Thomas Aquinas, the immutable principles capable of guiding those who want to rebuild a Christian world.

Thus, there is no question of being discouraged by the heap of ruins and the seemingly insurmountable difficulties that stand before us! This is not a time for discouragement, but for work. Humble and obscure work perhaps, but deep, tenacious work, offered in homage to the Holy Trinity, from Whom we know that success will come on the day that He, in His eternal Wisdom, has set.

A Solely Pastoral Rupture? Part 2

A Solely Pastoral Rupture?

(Part 2)

A Commentary of the book Ecclesial dissensions, a challenge for the Church.

Written by Fr Pierre-Marie Berthe, SSPX

From La Simandre, January/February 2020

Bulletin of the Fraternity of the Transfiguration

Mérigny – France

In this period of the year during which the Church asks us to pray, from January 18 to 25, for the return to Catholic unity of separated Christians, we read in the aforementioned book, written recently, (p. 800) in Chapter I: How to prepare for future reconciliations (p. 794) and in paragraph C: Laws which manifest and arouse the desire for unity between Christians, the following words:

So that the desire for unity between Christians has a concrete form, it is up to the legislator to plan meetings, exchanges, prayers. When Catholics and non-Catholic Christians address prayers together, they must ask for the grace to strive to overcome their differences in order to be united in faith and charity around the successor of Peter. In addition, these common prayers of supplication must be done far from the altar to recall the distance that remains to be covered, before considering a formal reconciliation.

These lines are still surprising despite emanating from a priest of Tradition, because, until the conciliar revolution, Catholics were asked not to associate with non-Catholic Christians and, all the more so, not to pray with them.

The encyclical Mortalium Animos of Pius XI specifies the opposite of what is written above: So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ.

But then, since there is a contradiction between the words of our author and those of Pope Pius XI—which is nevertheless the expression of the perennial magisterium of the Church—we are entitled to ask the question: Where did our author find the inspiration for what he wrote? Would the answer not be found in two documents:

> In Unitatis Redintegratio of November 21, 1964 (text of Vatican Council II):

§ 8: In certain special circumstances, such as the prescribed prayers ‘for unity,’ and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly an effective means of obtaining the grace of unity.

> In the encyclical of John Paul II Ut Unum Sint of May 25, 1995, in the section on the priority of prayer:

§ 21: This love finds its most complete expression in common prayer. When brothers and sisters who are not in perfect communion with one another come together to pray, the Second Vatican Council defines their prayer as the soul of the whole ecumenical movement.

Besides, our author also proposes dialogue as a means of resolving dissension (p. 781-782-783-784). Now this is precisely the same dialogue that Pope John Paul II proposed in Ut Unum Sint under the title Dialogue as a means of resolving disagreements. (§ 36 to 39).

Note that dissension, divergence, or other similar terms are expressions used so as not to offend non-Catholic Christians, our author specifies, contrary to schism or heresy (pp. 13-14, 25).

Let us remember that the current ecumenism, officially advocated since Vatican II until today, is a false ecumenism which breaks with the attitude that the Church has always held. It rejects the principle of returning to the Catholic Church.

It is therefore extremely surprising to discover from the pen of an author, who is supposed to refuse the last atypical Council and its innovative side, propositions which would seem to stem from Vatican II and its developments.

Translation by A.A.