Tuesday, December 10, 2024

THE «CHURCH» OF LIES, FROM BIRTH TO GRAVE


By Miguel Ángel Yáñez.

«The double-minded man shall not dwell in my house, and the liar shall not endure in my presence». From the Book of Psalms, 100-7.

Lies permeate everything around us today, they have penetrated [...] the faithful. Very little, very little, is saved from the downpour, it would seem that we live in a gigantic bubble from which it is impossible to escape. There exists a church of lies [the false church that the Holy Scripture warns us about] that today is overwhelmingly opposed to the Church of Truth.

As soon as a child is born, many lie in front of their children, when parents and/or godparents swear before the most sacred thing to educate and guard the Faith of the infant... without having the slightest intention of doing so, and with the sole purpose of using the sacred temple and the ceremony as a prelude to a private party for the presentation of their new child. In case there was any doubt, the priest had already previously taught us about the new Baptism, no original sin, it is a welcome party.

As soon as they teach us to pray they lie to us, showing us an Our Father in which the very words of Jesus Christ have been falsified... could there be greater audacity?

They deceive us when we go to catechism, instructing us in a Christianity alien to Catholic truth, to authentic sacramental life and to moral obligations... replacing it with a vague humanist and historical teaching of Christ, with no moral obligations. Of course, there is a thousand nonsense that is not lacking, from painting boats, doing theatre, to reminding us of urban planning and being "good" to the environment, but the children end up not even knowing how to make an act of contrition. Meanwhile, the parents completely wash their hands without assuming that it is not the "catechist", but that they are the main ones responsible for forming their children in a Christian way.

They lie to us at our first communion, when many parents take their children to catechism, not out of interest in them being catechized, but as a mere formality so that the priest on duty allows them to celebrate the beginning of their little "coming out" party... hours and hours preparing invitations and not a single one to see what education the child has. After communion, he does not appear again in the Church. A round of applause for consistency!

They cheat us in all kinds of "Catholic" groups, parish groups, choirs, prayer groups, renewal groups, communities... where in the end everything is encouraged, except a true sacramental and moral life in accordance with the traditional doctrine of the Church, and where the proper adoration and respect for the "weakest", the Eucharistic Jesus, is not promoted.

They falsify courtship when parents do not teach the values ​​of Christian commitment, and reduce everything to the search for perfect physical, economic and character attributes, but excluding spirituality and Christian values, tolerating, approving and applauding all the obvious immoralities that their children commit before their very eyes… parents apostatize to justify their children's apostasy.

They lie to us when we get married, selling us marriage as an open bar of concupiscence, where children are an object to be studied and dissected, rejecting full dedication and trust in God's Plan… responsible parenthood.

They mock us when we go to Mass, attending a ceremony in which the sacrificial reality of the Holy Mass has been camouflaged, concealed, hidden, to make us believe that it is a dinner of fraternal prayer… they want to sell us sugar wrapped in a packet of salt.

They deceive us with doctrine, when they try to pass off as Catholic what is nothing more than pure apostasy…

The Society does not only try to deceive us, but to make us lie, when they want us to call a man a woman, to call a woman a man, to call sodomy an orientation, to call the abnormal and aberrant normal and an option.

We are forced to agree with deception, when we have to dissimulate, remain silent, not say anything so as not to offend, the flood of nonsense, apostasies, immoralities and irrational acts that we never stop seeing in almost everything and everyone around us: concubinage, adultery, divorce, immorality, abortions, playing with embryonic life…

They deceive us even when we die, when they tell everyone who attends our funeral that we are already in heaven, when most likely, in the best of cases, we are in purgatory waiting for someone to pray for us to relieve us… but nobody does it, because a heartless man in a chasuble has taken it upon himself to tell everyone that it is not necessary, since I am saved.

They lie to us from birth to death and, what is worse, they try to force us to lie. They want us to believe that we live in a fairy tale, when it is a horror story, although wrapped in a giant smile. But do not forget, we cannot lie to God. He is filming the movie of our lives, in very slow motion, with all kinds of details, and He will ask us to account not only for what we have done, but for what we have failed to do... and say.

Who is not complicit in this great lie to a greater or lesser extent? The crisis of the Church and of society is, above all, a crisis of Saints, of brave people.

He who is without sin, let him cast the first stone.


Saturday, December 7, 2024

TO THE IMMACULATE CONCEPTION


 

With general applause

let everyone sing in unison:

You were conceived, Mary,

without original sin.

A voice of joy resounds

in the eternal holy city,

a voice of joy raises

the Church full of emotion:

Who, Virgin, does not alienate

your divine purity?

With general applause.....


Long live the Immaculate Conception!

Wednesday, December 4, 2024

THE IDEA OF DEATH, by the Christian knight – By Manuel García Morente.


 

The Christian knight’s idea of ​​death can be condensed into his perception and attitude towards life. Because one of the things that best defines men is their relationship with death. The animal differs essentially from man in that he knows nothing of death. Now then; the conceptions that man has formed of death can be reduced to two types: those for which death is the end or the end and those for which death is the beginning or the beginning. There are men who consider death as the termination of life. For these men, life is this life that they now live and of which they have an immediate, full and unequivocal intuition. Death is, then, nothing but the negation of this immediate reality. What is there beyond death? Ah! They neither know nor want to know; there is probably nothing, according to them, and above all, it is not worth pondering what there is, since it is impossible to find out.

The other group of men, on the other hand, see in death a beginning, the initiation of a more truly living life, eternal life. For them, death does not close, but opens. It is not negation, but affirmation, and the moment when all hopes begin to be fulfilled. The Christian knight, because he is a Christian and because he is a knight, is resolutely part of this second group, that of men who conceive of death as dawn and not as dusk. But what consequences follow from this conception of death? First of all, a corresponding and equal conception of life. For it is clear that for those who see death as the end and the end of life, life must be something supremely positive, the most positive thing in existence and the highest value of all real values. On the other hand, the man who sees in death the beginning of eternal life, of true life, must consider this earthly human life—the life that death suppresses—as a mere transit or passage or ephemeral preparation for the other, decisive and eternal life. This life will therefore have a subordinate, conditioned, inferior value. And so, the former will be prepared to make their stay in life as pleasant, enjoyable and perfect as possible, while the latter will be mainly governed by the idea of ​​making everything in life converge towards the other life, towards eternal life.

For the Christian knight, life is nothing but the preparation for death, the narrow corridor that leads to eternal life, a simple transit, the shorter the better, towards the gate that opens onto infinity and eternity. The “I die because I do not die” of Saint Teresa perfectly expresses this feeling of imperfect life. On the other hand, there are human communities that have tended and tend rather to form a positive idea of ​​earthly life. They see life as something stable, lasting – although not enduring – that deserves all our attention and all our care. These people, who know how to savor the douceur de vivre, take good care to season and enhance the various forms of our earthly life; they apply their spirit and their effort to cultivating life; they transform, for example, food into an art, human commerce into a system of refined delights, and the holy depth of love into a complicated network of delicate subtleties. They are people who love life for itself and give it a value in itself, and they dress it, comb it, perfume it, adorn it, wrap it in music and rhetoric, sublimate it; in short, they pay it the supreme worship that is paid to a supreme value.

But the Christian knight feels in the depths of his soul disgust and disdain for all this worship of life. The Christian knight offers his life to something far superior, to something that begins just when life ends and when death opens the golden doors of infinity and eternity. The life of the Christian knight is not worth the trouble of being dressed, dressed, and perfumed. It is worth nothing, or it is worth it only insofar as it is put at the service of eternal value. It is fatigue, and labor, and hard fighting, and patient suffering, and longing hope. The knight wants all the work in this life for himself, precisely because this life is not a place to stay, but a passage to eternity.
And so, the conception of death as access to eternal life disqualifies or devalues, for the Christian knight, this earthly life, and reduces it to a mere step or transit, too long, alas!, for our yearnings for eternity. And this way of considering death and life ultimately explains the reason for the particularities that we have already enumerated in the character of the Spanish knight. In effect, a transit or step is not worth it in itself, but only for that to which it gives access. Thus, the knight's life is not worth anything in itself, but rather in the service of the ideal goal in which the knight has placed his paladin's arm. Thus, the knight will despise as petty any attachment to things and will cultivate in himself greatness, that is, the consciousness of his dedication to a great work. Thus, the knight will be brave and bold; far from fearing death, he will accept it with joy, because he sees in it the entrance into eternal life. The knight will not be servile; and in life, nothing but his eternal ideal will seem worthy of appreciation. The knight will live supported by his faith rather than by the calculations of reason and experience in this life. He will affirm his ideal personality, which is to live in the eternal, hiding modestly and with shame the real individuality, stained by sin, which it would be dishonorable to exhibit. In short, the Christian knight draws the entire series of his virtues - and defects - from his conception of death and life. Because he subordinates all life to what begins after death.
“IDEA OF HISPANICITY

Monday, December 2, 2024

THE APOCALYPSE: REVELATION OF HOPE AND DIVINE TRIUMPH

 

INTRODUCTION

The Book of Revelation, far from being an enigmatic or catastrophic work, is the crown of Sacred Scripture. In its pages, the eternal truth is revealed: Christ is the Alpha and the Omega, the beginning and the end, the sovereign King who directs all history toward its glorious fulfillment in the New Jerusalem.

The insights of great Catholic interpreters—Msgr. Straubinger, Fr. Castellani, Cornelius a Lapide, and Francisco Suárez—shed light on this book with depth and wisdom. Each, from their unique perspective, confirms that the Apocalypse is a providential revelation that invites us to hope, strengthens our faith, and refutes the errors of a world that denies God.

I. THE APOCALYPSE AS DIVINE REVELATION

Straubinger:

“The word Apocalypse does not mean ‘catastrophe’ but ‘revelation.’ This book unveils the mysteries of God, showing His designs in the struggle between good and evil” (Biblia Comentada, Introduction to Revelation).

Castellani:

“The Apocalypse proclaims Christ’s sovereignty over history and the certainty of His final triumph” (The Apocalypse of St. John, Prologue).

Cornelius a Lapide:

“The Apocalypse, in its symbolic language, reveals great truths: divine judgment, the restoration of justice, and the eternal victory of the Lamb” (Commentaria in Sacram Scripturam, Rev 1).

Francisco Suárez:

“The revelation of the Apocalypse is both a source of consolation and instruction, as it orders the mind and elevates the soul to contemplate the ultimate end: eternal communion with God” (De Fide, Spe et Charitate).

Explanation:

The Apocalypse is God’s final word to man—not as an addition, but as the consummation of all revealed in Christ. Just as dawn heralds the day, the apocalyptic images foreshadow the glory of God’s Kingdom. Whoever contemplates this book with faith not only finds comfort in trials but gains certainty that all creation will be subjected to Christ so that “God may be all in all” (1 Cor 15:28).

II. THE SEVEN CHURCHES: TRIAL AND CALLING

Straubinger:

“The Seven Churches represent the various spiritual dispositions of the faithful, from fervent faithfulness to dangerous lukewarmness” (Biblia Comentada, Rev 2:1-29).

Castellani:

“The message to the Churches is a preliminary divine judgment: Christ, as Judge and Shepherd, exhorts, corrects, and promises eternal reward to the victors” (The Parables of Christ, Chapter 7).

Cornelius a Lapide:

“Christ addresses the Churches with words of justice and mercy, adjusting their merits and faults, like a surgeon who cuts to heal” (Commentaria in Sacram Scripturam, Rev 2).

Explanation:

The Churches symbolize both the Universal Church and each Christian soul. In each letter, Christ displays His perfection as Judge, combining justice and mercy: He praises the good, corrects the evil, and promises glory to the perseverant. Thus, we learn that the path to the Kingdom requires vigilance, constant conversion, and complete trust in the eternal Shepherd.

III. THE SEVEN SEALS: PURIFYING JUDGMENT

Straubinger:

“The Seals are not mere punishments but trials that purify humanity in preparation for the eternal Kingdom” (Biblia Comentada, Rev 6:1-17).

Castellani:

“The Seals show the effect of sin in history but also God’s intervention directing it toward final restoration” (The Apocalypse of St. John, Chapter 3).

Cornelius a Lapide:

“The judgments accompanying the Seals are God’s voice calling men to acknowledge His sovereignty and repent” (Commentaria in Sacram Scripturam, Rev 6).

Explanation:

The Seals represent God’s pedagogical approach throughout history. Just as a physician prescribes bitter remedies to heal the body, God permits wars, famines, and tribulations as calls to conversion. Through these, the Christian recognizes that nothing happens outside of Providence and that, in the end, every tear will be wiped away, and every wound will be healed in Christ.

IV. THE BEAST AND THE FINAL BATTLE

Straubinger:

“The Beast symbolizes the powers that seek to replace God—political, cultural, or spiritual” (Biblia Comentada, Rev 13:1-10).

Castellani:

“The Beast, the Antichrist, is man claiming to be God, the system that denies all transcendence. But its downfall is predestined from eternity” (Christ, Is He Coming or Not?, Chapter 5).

Cornelius a Lapide:

“The Beast and its allies are instruments of Satan, but Christ will defeat them with the breath of His mouth” (Commentaria in Sacram Scripturam, Rev 13).

Suárez:

“The power of the Antichrist, though seemingly absolute, is merely an instrument to glorify divine justice” (De Fide, Spe et Charitate).

Explanation:

The Beast is the embodiment of rebellion against God, present in all times as systems, ideologies, or cultures. Its power is neither absolute nor eternal; Christ allows it to test the faith of His own, but its fall is inevitable. The Apocalypse thus teaches that the victory of evil is only apparent, for the final word belongs to the King of kings.

V. THE NEW JERUSALEM: FINAL GLORY

Straubinger:

“The New Jerusalem is the fulfillment of all promises: perfect communion between God and His people” (Biblia Comentada, Rev 21:1-4).

Castellani:

“The Apocalypse ends with a wedding because history culminates in the perfect love between Christ and His Church” (The Apocalypse of St. John, Chapter 7).

Cornelius a Lapide:

“The heavenly Jerusalem is the fullness of God’s Kingdom, where the righteous will behold His glory forever” (Commentaria in Sacram Scripturam, Rev 21).

Explanation:

The New Jerusalem is the ultimate goal of history. It is above all the state of eternal communion with God, where every tear will be wiped away, and suffering will be transformed into glory. This final destination, promised from the beginning, calls us to persevere in hope and live as citizens of heaven. 

CONCLUSION: THE APOCALYPSE AS DEFENSE OF TRUTH

The Apocalypse is not a book of fear but one of confidence. It reveals:

1. The sovereignty of God: All is under His providence; neither evil nor death holds ultimate power.

2. The victory of Christ: The Beast and the Antichrist are defeated, and Christ reigns eternally.

3. The hope of the Christian: Against nihilism, the Apocalypse proclaims that life has meaning, and history has a purpose: eternal glory with God.

Epilogue:

The Apocalypse invites us to fidelity and vigilance. In its pages, the Christian soul finds comfort and strength, for the final word belongs to the Lamb who was slain and now reigns forever and ever.

OMO

BIBLIOGRAPHY

1. Straubinger, Juan. Biblia Comentada. Ediciones Guadalupe.

2. Castellani, Leonardo. The Apocalypse of St. John. Paulinas Editions.

3. Castellani, Leonardo. Christ, Is He Coming or Not?. Editorial Vórtice.

4. Cornelius a Lapide. Commentaria in Sacram Scripturam.

5. Suárez, Francisco. De Fide, Spe et Charitate.



Wednesday, November 27, 2024

SWEET MARY, RETURN YOUR EYES



Most Glorious Virgin Mary, Mother of God and our Mother, turn your eyes in mercy upon us, miserable sinners; We are afflicted by the many evils that surround us in this life, but we especially feel that our hearts break within us as we hear the dreadful insults and blasphemies uttered against you, O Immaculate Virgin. Oh, how these impious sayings offend the infinite Majesty of God and His only begotten Son, Jesus Christ! How they provoke their indignation and give us reason to fear the terrible effects of their revenge! If only the sacrifice of our lives would serve to put an end to such outrages and blasphemies; If so, how joyfully should we do it, because we desire, O Most Holy Mother, to love and honor you with all our hearts, since this is the will of God.

 And just because we love you, we will do everything in our power to make you honored and loved by all men. Meanwhile, you, our merciful Mother, the supreme consoler of the afflicted, accept this our act of reparation that we offer you for us and for all our families, as well as for all those who blaspheme you impiously, without knowing what they say. You obtain for them from the Almighty God the grace of conversion, and thus you make your goodness, your power and your great mercy more manifest and more glorious. May they join us in proclaiming you blessed among women, the Immaculate Virgin and the most compassionate Mother of God.

Monday, November 25, 2024

THE SIN OF IMPURITY IS A MORTAL SIN AND IF YOU DO NOT REPENT AND DIE, IT WILL TAKE YOU TO HELL




MORTAL SIN OF IMPURITY

(By action)

1.- Adultery

2.- Fornication

3.- Masturbation

4.- Pornography

5.- Sexual perversions (homosexuality, pedophilia, sadism, etc.)

6.- Incest

7.- Sacrilegious lust

8.- Rape, kidnapping and rape

9.- Lascivious glances

10.- Immoral conversations

11.- Use of provocative fashions

12.- Use of microabortive methods and/or ARTIFICIAL birth control methods.



MORTAL SIN OF IMPURITY

(Internal)

1.-Delayed complacency or voluntary delight in the imagination of an impure sin.

2.-Rejoicing in sins of impurity already committed; regretting not having profited from sinning.

3.-Ineffective desires or voluntary desires to carry out an impure act.

4.-Effective desires are voluntary decisions to carry out an impure action even if for whatever reason it is not carried out.

"Note that this crime (impurity) is the one that drags the greatest number of souls to Hell.

Saint Remigius assures us that the majority of the damned are so because of this sin. Father Señeri, following Saint Bernard (T. 4, Serm. 21), and Saint Isidore (L. 2, sent., c. 39) are of the same opinion. Saint Thomas says that this sin is very pleasing to the devil, because he who falls into this dunghill of Hell remains stuck there and can hardly get up.

This vice takes away even the light, and the sinner becomes so blind that he almost forgets God, says Saint Lawrence Justinian. (De lib. vit., Os., v, 4.) He does not know God, he no longer obeys God or reason; he only obeys the voice of the senses, which drags him to act like a brute."

Like every mortal sin, the sin of impurity removes the Sanctifying Grace of the soul and puts it in danger of being damned, unless it repents (contrition and purpose of amendment) and accuses its sins to the Confessor or makes a perfect act of contrition FOR THE LOVE OF GOD with the intention of confessing as soon as possible and not sinning again. In order to receive Communion, Sacramental Confession is necessary, because otherwise a very serious sacrilege is committed and whoever does so "eats and drinks his own damnation," as the Apostle Saint Paul teaches.