Saturday, April 30, 2016

Reasons for Breaking Up with Your Boyfriend

Do not let yourself be driven by physical appearance or the need to feel loved. You should look for a kindred spirit, someone with a similar upbringing than yours, with whom you can form a family based on Christian principles and values to get to Heaven. Someone who has the Catholic concept of what a real family is. A man who truly believes that marriage is indissoluble and who does not believe in “divorce” as an option. Reflect if your boyfriend has these qualities, and if he will really be capable of providing a Catholic formation for your future children.

Tuesday, April 26, 2016

Sunday, April 24, 2016

Filial Promise We Will Make to Our Lord Jesus Christ… in Case We Have the Misfortune of Being in Mortal Sin


CANON XI on the Most Holy Sacrament of the Eucharist

CAN XI. lf any one saith, that faith alone is a sufficient preparation for receiving the sacrament of the most holy Eucharist; let him be anathema. And for fear lest so great a sacrament may be received unworthily, and so unto death and condemnation, this holy Synod ordains and declares, that sacramental confession is of necessity to be made beforehand, by those whose conscience is burthened with mortal sin, how contrite even soever they may think themselves. But if any one shall presume to teach, preach, or obstinately to assert, or even in public disputation to defend the contrary, he shall be thereupon excommunicated.

On Contrition and Purpose of Amendment as Conditions to Receive Sacramental Absolution

Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. This movement of contrition was at all times necessary for obtaining the pardon of sins; and, in one who has fallen after baptism, it then at length prepares for the remissions of sins, when it is united with confidence in the divine mercy, and with the desire of performing the other things which are required for rightly receiving this sacrament. Wherefore the holy Synod declares, that this contrition contains not only a cessation from sin, and the purpose and the beginning of a new life, but also a hatred of the old, agreeably to that saying; Cast away from you all your iniquities, wherein you have transgressed, and make to yourselves a new heart and a new spirit.

On the indissolubility of marriage

Can. 7. If anyone says that the Church errs in that she taught and teaches that in accordance with evangelical and apostolic doctrine the bond of matrimony cannot be dissolved by reason of adultery on the part of one of the parties, and that both, or even the innocent party who gave no occasion for adultery, cannot contract another marriage during the lifetime of the other, and that he is guilty of adultery who, having put away the adulteress, shall marry another, and she also who, having put away the adulterer, shall marry another,[13] let him be anathema.


“Situational ethics (or morals)” is an error that was condemned by the Pope Pius XII* and by the Holy Office in 1956. In this error SUBJECTIVISM is proposed as a moral norm, because it claims that the conscience cannot be ruled by universal laws or principles (such as the Ten Commandments and the Revelation), and therefore every situation must be dealt with according to the specific circumstances that surround it, and based on this the individual conscience can judge and choose. Thus, according to the Modernists, the subjective conscience (even if it is poorly formed by the individual’s own fault) prevails over the objective morals. This fatal error is present in Amoris laetitia, for without denying the principles, it violates and contradicts them in the pastoral practice, invoking – although without calling it by its name – “situational ethics”, because instead of helping and correcting the distorted consciences, it supports them in their errors and pushes them into the abyss.

Saint Thomas Aquinas describes conscience as the practical judgment by which we apply universal principles to particular actions (S. Th., I, q. 79, a. 13). Therefore, according to upright morals, the conscience applies the objective moral norm to each specific situation; it does not create the norm depending on the subjective situation in which each person may be.

 “Situational ethics” nullifies the objectiveness of morals, making it subjective, individual and personal, thus each individual feels authorized to judge that an objective commandment or virtue cannot be practiced by him due to the situation he is in, and therefore, according to him, they do not oblige him.  

*Note: Neo-morals was condemned by the Church through three solemn pontifical declarations made by Pius XII: the radio message to Christian educators of March 23, 1952; The Discourse to the delegates of the World Federation of the Feminine Catholic Youth, and the Discourse made on the occasion of the fifth World Congress of Clinical Psychology, of April 13, 1953. Also, the Holy Office issued a decree on neo-morals on February 2, 1956.  

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Friday, April 22, 2016

Woman, Your Indecent Fashions Crucify Me Again

O, woman, look at Me, scourged and crowned with thorns! Contemplate My wounds…! Then listen and reflect.

I was like a meek lamb during my earthly life. I went to Calvary without opening My mouth to defend Myself.

I treated the Samaritan woman with kindness and she converted. I touched the heart of Mary Magdalene, the sinner, and turn her into a saint.

When I walked through the streets of Palestine, I spoke words of light, peace and love. My teachings were as sweet as honey. 

But one day, when I divinely saw through the centuries how evil impetuously flooded the world and offended My temples, I uttered words of fire: “Woe to the world because of scandals!... Woe to him through whom scandals come! It were better for him that a millstone were hanged about his neck and he cast into the sea.”

He who utters this woe is a God that has been abandoned by many priests, nuns and seculars who do not live according to what I preached. It is I, Jesus Christ, who suffered so much to save the souls. It is I, the supreme Judge of Mankind, of that same mankind that crucifies Me again with their indecent fashions. I, who utter the eternal sentence of Heaven or Hell.

O woman, you who follow the immodest fashions, reflect and think seriously for a moment about the grave scandals you cause in those who look at you, who desire you and hurt you with their vulgar words because of your tight, transparent, revealing and short clothing.

O woman, why do you offend My temples by exhibiting your body?

Why do you only seek to please and tempt men?

Why do you transform My house of prayer into an anatomy hall wherein bare heads, torsos, extremities and even the brand of your underwear can be seen?

My temples are profaned because of your sensual and provocative clothing.

Tell me, O woman, where are your virtues? Your modesty, decency and humility, where are they?

Is your immodest clothing different to the clothes of an atheist? No, not at all! You may deceive yourself by saying “There is nothing wrong in following the fashion. Other women do it, too… and there are priests who not only do not forbid it but even accept it.”

You may deceive yourself with this, but the reality is very different. The improper behavior of so many women, even if they are Christians, does not justify your own bad behavior.

If other women want to be eternally condemned by following what the world preaches to them, why would you want to be condemned, too?

All the sins that you cause with the trousers, shorts, mini-skirts, transparent and low-cut blouses and dresses, bare backs and navels, that you wear and show inside and outside the temple are attributable to those who look at you, but above all they are attributable to you for being the voluntary cause of them.

I, the Divine Legislator, said: “Whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.”

The morals that I taught is one, inviolable and eternal, while the fashions are countless. My Church has no fashions. They belong only to the world.

If you really love Me, you must follow My example and live a life of abnegation and sacrifice. Therefore, you must abandon all fashions that are against morals and faith.

Narrow is the door that leads to Heaven and wide the door that leads to Hell. The great majority choose the latter.

To be against immodest fashions and not to wear indecent clothes is very difficult, and it is necessary to love Me very much to not being dragged by them.

Both men and women are more concerned about following the latest fashions, than about imitating My life, that was filled with austerities.

I was sent to the world not to do My own will, but the will of Him who sent Me.

You were sent to the world not to live, do and wear whatever you want, but to make my Holy Will.

You are either with Me, or against Me.

Either you are with Me, or you are with the immodest fashions.

What you choose will give you an eternity of My glory, or an eternity of sorrows.

When death takes you away from this world that is filled with vanities and luxuries, and you stand before Me to be judged, seeing all the sins that men committed by looking at your sparsely covered body, you will be ashamed. What will you say to defend yourself? Woe to you, woman, because of your scandals! Woe to you that lost all sense of decency and shame! Why do you behave like this? Why do you crucify Me again with the nails of your immodesty?

What bitterness I feel when you receive Me in Communion in a disrespectful manner, when I have to enter into your body that is the cause of so many sins, and a bad example for the women that you call with disdain and scorn “old-fashioned”.

I assure you that many of those “old-fashioned” women are with Me, while many “modern” women that lack decency and modesty are “enjoying” in Hell.

The marriages that are celebrated today are also a slap in My face, when the bride and bridesmaids approach the altar half naked, just as the majority of their friends.

They are so hypocritical that being half naked they wear around their necks beautiful crucifixes, as a sign of their “great catholicity”.

The truth is that they are whited sepulchres. They are luxurious on the outside and devoid of humility and charity on the inside.

Woe unto those priests who are afraid of or do not want to forbid the profanation and desecration of My Temples!

Many of them are seduced by their presence, and do not want to be strict in the performance of their duties.

I was betrayed by a false apostle. And today, there are false priests, religious and laypersons who work clandestinely to destroy My Church.

They distort my doctrine by allowing all kinds of things and by creating an easy Christianity. The most profane things and situations can be seen in My Temples: make-up, wigs, jewelry, amulets, sunglasses, transparent fabrics. While others eat, smoke, talk, sleep, flirt, browse, walk around admiring the works of art, etc, etc. as if they were on a picnic. Woe unto them!

They are turning my House of Prayer into a place of sin… and nobody defends Me.

Everybody stays silent, leaves and no one sees anything, they deny me just as the day I was crucified.

No one takes risks for Me, they wash their hands like Pilate did.

Where are those who will give their life for Me?

If a politician, actor or singer tells them “do this” or “wear that”, everyone follows their advice. I, on the other hand, offer them an eternal gift provided they fulfill My commandments and almost no one takes notice of My invitations.

Woe unto my nuns that fail to advice their pupils in their institutions and schools about the proper and correct way of dressing. Woe unto those religious women that adapt their garments to those of mundane women! Their sins are exhausting My patience!

Woe unto those fathers and mothers that, following the immoral rhythm of the fashions, pervert their children and make them the cause of scandal.

Woe unto all those seculars that do not advice strongly enough their mistaken brothers about the need and obligation to abandon all fashions and actions that distort My Gospel.

Woe unto them who, in one way or another, encourage, commercialize and allow all kinds of nakedness! I know that they seek to corrupt women, so they can easily destroy my Church, family and countries.

I say to all of you that the responsible for a sin is he who commits it, but also he who has the duty to prevent it and cowardly does nothing.

“Severe measures are taken to fight against hunger, pests, poverty and impurities in the atmosphere, but the contamination of the spirits is contemplated with complacency.” (Paul VI)

My justice destroyed the immoral cities of Sodom and Gomorrah. But the punishment that will fall upon shortly will be much worse, as it has been announced by My Holy Mother in La Salette, Lourdes, Fatima and other places.

O souls, who are stuck in moral mud, living an easy and licentious Christian life, spreading death everywhere. Look at Me crucified, meditate on Hell, the final destination of so many souls that once lived indulging in all kinds of pleasures, fashions and entertainments. What will become of you?

O woman, when you were alive you were praised, applauded, admired, imitated and followed because of your countless exhibitions: who remembers you now? Where are all your achievements? Where is your money, jewelry and fame? Where are the parts of your body that you enjoyed showing?

They are being consumed by the eternal fire, a fire that devours without killing.

Meanwhile, all those women who led decent and modest lives, enduring bitter criticisms and hurtful jokes about their decency and respect for Me, will enjoy eternally of My company and the company of My Mother.

If thy hand, or thy foot, scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire.

If you fear and respect men and fashions more than Me, you are not worthy of Me.

I say to every man and woman: “Depart from the offensive and sinful fashions, even at the cost of losing your family, friends, money, fame and life itself.”

I invite my faithful bishops, priests, religious and seculars to defend my Cause and My Temples with prudent courage from the obscene and shameful fashions. If you do not do this, the arm of My justice will befall on you who have the obligation to give testimony of my life.

Blessed are those who hear the Word of God and obey it.

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Monday, April 18, 2016


As a result of the fact that in Germany the Modernist clergy – infected by local Protestantism – has introduced in several areas the sacrilegious act of giving Holy Communion to “remarried” divorcees (that is, to those who live in adultery, and according to Christ’s teachings, in sin), contradicting in this way the evangelical teaching that prohibits the reception of the Eucharist by those who are in mortal sin, the topic of giving Communion to divorcees in new unions has been discussed over a period of two years of the current pontificate (Pope Francis’), promoted by the main instigator of this sacrilege, German Cardinal Walter Kasper, whom Pope Francis strongly praised at the Angelus, after his election. (Click HERE (  to watch video)
The above-mentioned topic became the main topic of discussion during the two Synods on the Family. This means that the approval of sacrilege in the Church was subjected to discussion and put to the vote. Kasper played a key role during the Synods – especially during the first one – with the praise and support of the Pope. Finally, after the two Synods, Kasper’s proposal was not approved due to a lack of majority of votes in favor, but it was seconded by a great number of Modernists Cardinals. Despite this fact, and although it was made clear that it had not reached the number of votes required, it was recorded – at Pope Francis’ request – in the final document of the last Synod.
Catholics, faithful to the doctrine of Christ, to the evangelical teachings and to the infallible Magisterium of the Church, could not believe the Roman Pontiff, who instead of putting those German priests in their place for disobeying the Magisterium of two thousand years through the sacrilege against the Body of Christ, asked for the discussion of the topic in all countries, allowed it to be proposed in two synods, and put the evangelical truth to a “democratic” vote, as if the Truth Revealed by God were subject to the decision of the majority.
A lot of time passed before the stance of the Pope was made public. A great number of theologians and cardinals published several studies where the unchangeable and immutable doctrine on this matter was demonstrated, in the hope that the Pope would finally remember it in a clear and categorical way.
Finally, Pope Francis has published this month his post-synod exhortation Amoris Laetitia – a document that does not comply with the requirements established by the Church for it to be infallible, and for that reason it only expresses the Pope’s personal and fallible view on the matter. For that same reason, the outcome was truly terrible, despite the attempts that sought at all costs and with extremely bad results to achieve the hermeneutic of continuity, benefitting from what is usable in the document (where the traditional doctrine is repeated), and trying to “interpret” what Pope Francis really wanted to say but did not. It has to be acknowledged that many who followed that same line, honestly pointed out that this was just too much and that while the person of the Pope should be respected, it does not mean that we should fail to recognize the Catholic doctrine, in which the limits of the Pope’s authority are clearly indicated, since his mission is to guide the Church by teaching and guarding the Revealed Truth that he has received from Christ, without modifying a single thing. As the First Vatican Council warns and teaches: “The Holy Ghost was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.” The Pope is the DEPOSITARY, and not the inventor of the Catholic Doctrine.
We must remember that this is not the first time in history that a Pontiff errs as a private person by not complying with the requirements, established by the Church,  for his Magisterium to be infallible. And that error, as such, does not properly form part of the Magisterium. Thank God, every time something like this has happened, He has prompted the faithful to resist error and point it out, with due respect for the investiture, in defense of the evangelical truth, and out of love of Christ and His Church. And this has already happened in the present case. Let us remember that Saint Paul resisted Saint Peter (who was the first Pope) for a much less grave matter. (Click HERE to read the article).
We continue by reproducing a summary on the content of this document, which, in our opinion, has been the best so far.

The Post-Synod Exhortation, Amoris Laetitia: First reflections on a catastrophic document
By Roberto de Mattei

With the post-synod Apostolic Exhortation, 
Amoris laetitia, published on April 8th, Pope Francis has officially given his opinion on marital moral issues which have been under discussion for two years now.

At the Consistory of 20th and 21st of February 2014, Francis had entrusted the task of introducing the debate on this theme to Cardinal Kasper.  Cardinal Kasper’s thesis, according to which the Church must change Her matrimonial praxis, formed the leit motiv of the two Synods on the Family in 2014 and 2015 and now forms the basis of Pope Francis’ Exhortation.

In the course of these two years, illustrious cardinals, bishops, theologians and philosophers have intervened in the debate to demonstrate that there must be an intimate coherence between the Church’s doctrine and praxis. Pastoral care in fact, is based on dogmatic and moral doctrine. “There cannot be pastoral care that is in dissonance with the Church’s truths and morality, in contrast with Her laws and not oriented to the ideal achievement of the Christian life!”  revealed Cardinal Velasio De Paolis, in his opening address at the Umbrian Ecclesiastical Tribunal on March 27th 2014. 

In the weeks preceding the post-synod Exhortation, public and private interventions to the Pope from cardinals and bishops intensified, in the aim of averting the promulgation of a document crammed full of errors, revealed by the great number of amendments that the Congregation for the Doctrine of the Faith had made to the draft. Francis did not back off, and seems to have entrusted the last re-writing of the Exhortation, or at least some of its key passages, into the hands of  some of his trusted theologians who attempted to reinterpret St. Thomas in the light of Hegelian dialectic.

From this a text has emerged that is not ambiguous, but clear - in its vagueness. The theology of praxis in fact excludes any doctrinal affirmation, by leaving the outlining of human conduct and acts to history. For this, as Francis affirms, “it is understandable” that on the crucial issue of the divorced and remarried, “that neither the Synod nor this Exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases” (no.300). If we are convinced that Christians, in their conduct, need not conform to absolute principles, but should listen to “the signs of the times” it would be contradictory to formulate rules of any kind.

Everyone was expecting the answer to one basic question: Can those who have remarried civilly after a first marriage, receive the Sacrament of the Eucharist? The Church has always given a categorical no to this question. The divorced and remarried cannot receive Communion since their life situation objectively contradicts the natural and Christian truth on marriage, signified and effected by the Eucharist (Familiaris Consortio 84).

The answer of the post-synod Exhortation is, instead: along general lines -- no, but “in certain cases” -- yes. 
(no.305, note 351). The divorced and remarried in fact must be: “integrated” and not excluded (299). Their integration “can be expressed in different ecclesial services, which necessarily requires discerning which of the various forms of exclusion currently practiced in the liturgical, pastoral, educational and institutional framework, can be surmounted” (no 299) without excluding sacramental discipline (no.336).

What is obvious is this: the prohibition to receive Communion for the divorced and remarried is no longer absolute. The Pope does not authorize, as a general rule, Communion to the divorced, but neither does he prohibit it.

In an interview with “Il Foglio”, March 15th 2014, Cardinal Caffarra, against Kasper, stressed: “Here doctrine is being touched. Inevitably. It can be said that this is not so, on the contrary, it is so. A practice is introduced, that in the long run, determines, not only in Christian people, this idea: there is no marriage that is absolutely indissoluble. And this without question is against the will of the Lord. There is absolutely no doubt about it”.

For the theology of praxis, rules don’t count, only concrete cases. And what is not possible in the abstract, is possible in the concrete. However, as Cardinal Burke noted well: “If the Church permitted the reception of the sacraments (even in one case only) to a person who is in an irregular union, it would mean that, or marriage is not indissoluble and thus the person is not living in a state of adultery, or that Holy Communion is not communion with the Body and Blood of Christ, which instead necessitates the person’s correct disposition, that is to say, contrition for the grave sin and a firm resolution to sin no more.” (Interview with Alessandro Gnocchi, IL FOGLIO, October 14
th, 2014).

Furthermore, the exception is destined to become the rule, since the criteria to receive Communion in Amoris laetitia, is left to the “personal discernment” of the individuals. This discernment takes place through “conversation with the priest, in the internal forum” (no. 300), “case by case”.  However, which pastors of souls will dare forbid the reception of the Eucharist, if “the Gospel itself tells us not to judge or condemn (no.308) and if it is necessary “to integrate everyone” (no. 297) and “[appreciate] the constructive elements in those situations which do not yet or no longer correspond to [the Church’s] teaching on marriage?”(no.292).

The pastors wishing to refer to the Church’s commandments would risk acting – according to the Exhortation -- “as arbiters of grace rather than its facilitators” (no 310). “For this reason, a pastor cannot feel that it is enough simply to apply moral laws to those living in “irregular” situations, as if they were stones to throw at people’s lives.  This would bespeak the closed heart of one used to hiding behind the Church’s teachings, “sitting on the chair of Moses and judging at times with superiority and superficiality difficult cases and wounded families.”

This unprecedented language, harsher than the hardness of heart that reproaches “the arbiters of grace”, is the distinctive trait ofAmoris laetitia, which, not by chance, Cardinal Schonborn defined as “a linguistic event” during the press conference of April 8th. “My great joy for this document” the Cardinal from Vienna said, is in the fact that it “coherently goes beyond the artificial, exterior, clean division between regular and irregular”.Language, as always, expresses content. The situations the post-synod Exhortation defines as” the so-called irregular” are those of  public adultery and extramarital cohabitations.  For Amoris laetitia, they fulfill the Christian marriage ideal, even if “in a partial and analogous way” (no. 292). “Because of forms of conditioning and mitigating factors, it is possible that in an objective situation of sin – which may not be subjectively culpable, or fully such – a person can be living in God’s grace, can love and can also grow in the life of grace and charity, while receiving the Church’s help to this end (no.305), “In certain cases, this can include the help of the sacraments”(note 351).

According to Catholic morality, circumstances, which comprise a context wherein an action is carried out, cannot modify the moral nature of the acts, thus rendering right and just an intrinsically evil action. Yet the doctrine of absolute morality and of theintrinsece malum is neutralized by Amoris laetitia, which is conformed to the “new morality” condemned by Pius XII in numerous documents and by John Paul II in Veritatis splendor. Situation ethics allow the circumstances and, in the final analysis, the subjective conscience of man, to determine what is good and what is evil. Extramarital sexual union is not considered intrinsically illicit, but inasmuch as it is an act of love, assessable according to the circumstances. More generally, evil does not exist in itself just as grave or mortal sin does not exist. The leveling-out between people in a state of grace (regular situations) and people in a state of permanent sin (irregular situations) is not only linguistic: it seems to be subject to the Lutheran theory simul iustus et peccator, condemned by the Decree on justification at the Council of Trent (Denz-H, nn. 1551-1583).

The post-synod Exhortation is much worse that Cardinal Kasper’s report, against which there has rightly been directed much criticism in books, articles and interviews. Cardinal Kasper had asked some questions; the Exhortation, Amoris laetitia, offers an answer: open the door to the divorced and remarried, canonize situation ethics and begin a process of normalization of all common-law cohabitations.

Considering that the new document belongs to the non-infallible ordinary Magisterium, it is to be hoped that it is object of an in-depth analytical critique, by theologians and Pastors of the Church, under no illusion of applying “the hermeneutic of continuity” to it.

If the text is catastrophic, even more catastrophic is the fact that it was signed by the Vicar of Christ. Even so, for those who love Christ and His Church, this is a good reason to speak and not be silent.  So, let’s make ours, the words of a courageous Bishop, Athanasius Schneider: “Non possumus!” I will not accept an obfuscated speech nor a skilfully masked back door to a profanation of the Sacrament of Marriage and Eucharist. Likewise, I will not accept a mockery of the Sixth Commandment of God. I prefer to be ridiculed and persecuted rather than to accept ambiguous texts and insincere methods. I prefer the crystalline “image of Christ the Truth, rather than the image of the fox ornamented with gemstones” (Saint Irenaeus), for “I know whom I have believed”, “Scio, Cui credidi!” (2 Tim 1: 12). (Rorate Coeli, 2 Novembre 2015).

Roberto de Mattei

Translation: Contributor Francesca Romana, Source: Rorate Caeli

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Saturday, April 16, 2016

Spiritual Communion – What is it, its Fruits and Benefits

"When you do not receive Communion and you do not attend Mass, you can make a Spiritual Communion, which is a most beneficial practice; by it the love of God will be greatly impressed on you." Saint Teresa of Avila

A Spiritual Communion is a pious desire to receive the Holy Eucharist, when for some reason it is not possible to receive Our Lord sacramentally. It has been practiced by all the saints with great spiritual profit.


1) Spiritual Communion may be repeated several times a day. It can be made while we are at Church or elsewhere, at any time of day or night, before or after meals.

2) All those who do not receive Communion sacramentally should at least make a Spiritual Communion, when attending Mass. The better time to make a Spiritual Communion is, obviously, when the priest is taking Communion.

3) Those who are in the state of mortal sin must make an act of contrition beforehand, if they wish to receive the fruits of Spiritual Communion. Otherwise, they would not benefit from it at all, and it would be an irreverence, although not a sacrilege, according to Fr. Antonio Royo Marín, OP, “Moral Theology for Lay People”.


Regarding Spiritual Communion, the Catechism of the Council of Trent, known as Roman Catechism, because it is a compendium of the Roman doctrine, states the following: “It is necessary that the pastors of souls teach that there is not only one way of receiving the admirable fruits of the Sacrament of Eucharist, but two: Sacramental Communion and Spiritual Communion.” The latter is not very well known, and it is practiced by a very few people, nonetheless it is an incomparable and special fountain of graces. Countless souls have attained a high degree of perfection through it.

Saint John Mary Vianney, used to say: "A spiritual communion acts on the soul as blowing does on a cinder-covered fire which was about to go out. Whenever you feel your love of God growing cold, quickly make a spiritual communion."

The Holy Council of Trent immensely praises Spiritual Communion, and urges the faithful to practice this devotion.

Our Lord expressed to His servant, Sister Paula Maresca, founder of the Monastery of Saint Catherine of Siena, in Napoles, how much Spiritual Communion pleases Him, and the great number of graces that are granted to us through this devotion, by showing her two precious vessels, one made out of gold and the other one made out of silver; then He said to her that He kept His Sacramental Communions in the gold vessel, and the Spiritual Communions in the silver one.

Jesus would like to come every day in our hearts through Sacramental Communion, however this is not enough for Him: He would like to unite with us continually. This desire of the Divine Savior is fulfilled through Spiritual Communion. Our Lord said to Saint Matilda: “Every time your heart desires Me, you attract Me into you. A desire or a longing is enough to make Me yours.” He said to Saint Margaret of Alacoque: “My daughter, your desire has pierced My Heart so deeply that if I had not already instituted this Sacrament, I would do so now to become your food.” He also asked to Saint Margaret of Cortona to remind a religious the words of Saint Augustine: “Believe and you have eaten already”; that is, make an act of Faith and desire towards the Eucharist, and you will be fed by this divine food. During the celebration of a Mass, He said to Blessed Ida of Louvain, who had not been able to receive Him sacramentally: “Call me and I shall come to you!”, the saint exclaimed: “Come, O Jesus!” and she immediately felt filled with happiness as if she had really received Communion. Lastly, after having made a Spiritual Communion, Saint Catherine of Siena heard that Jesus said to her: “In such manner and place as may please Me I can, I will, I am able marvelously to satisfy the holy ardors of a soul that desires Me.”

This great desire of Jesus to unite with us is infinite and omnipotent: it has no other barrier than our liberty. Jesus has multiplied the miracles to give Himself to us in the Eucharist. Is he not capable of making another miracle? Is he not His own Lord and owner of all His graces and Divinity? If he comes down from Heaven to the Host, between the hands of the priest, would He not come down to our hearts, if we call Him with the ardor of our desire?

The first effect of Spiritual Communion is that of increasing our union with the Humanity and Divinity of the Incarnated Word. This is its main effect, its essential fruit; all the other graces that we receive through this devotion stem from it. Here is a brief summary of the several graces that are granted to us through Spiritual Communion:

Our fervor is rekindled. "A spiritual communion acts on the soul as blowing does on a cinder-covered fire which was about to go out. Whenever you feel your love of God growing cold, quickly make a spiritual communion,” said Saint John Mary Vianney. Amidst the many trials on our earthly pilgrimage, sadness continuously takes hold of us, and our hearts fill with darkness. Spiritual Communion dispels the gloom, like the morning’s sun; it brings back joy to the heart and peace to the soul.

Spiritual Communion also facilitates and favors interior retirement. It is the most effective means to fight against dissipation, fickleness and digressions of the mind and fantasy. It helps us to keep our sight fixed on God, to live in a sweet and constant intimacy with Him, and in a continuous union of hearts.

Spiritual Communion detaches us from everything that is purely sensitive and earthly; it helps us to despise all vanities and pleasures of the world, which last so little. “It is the bread of the heart,” said Saint Augustine, “The healing of the heart.” It also helps us to detach our hearts from everything that is unclean and faulty; and it transforms them and closely unites them to the Heart of Jesus.

It is also greatly effective for removing venial sins and attaining from God forgiveness of punishment for the sins committed. Spiritual Communion will also give an amazing glory to all the souls that practiced well this devotion, and they will enjoy of special joys, sweeter and more delicious, that other souls will not know. One day, Our Lord said to Saint Gertrude that each and every time we devotedly look at the Host, our place in Heaven is raised, and the more we increase these amorous looks and desire for the Eucharist, the more joys we will enjoy in Heaven.

It pushes us towards Sacramental Communion by increasing each day our desire to receive Jesus, it prevents us from willfully ceasing to receive Him sacramentally, and it helps us preparing to better receive Sacramental Communion and to get more fruits out of it.

We can also offer up Spiritual Communions for the intentions of others, whether alive or dead. Saint Margaret of Alacoque highly recommended Spiritual Communion as suffrage for the souls in purgatory. “You can greatly relieve those poor souls by offering up as much Spiritual Communions as you can to repair the misuse they made of Sacramental Communions.”

Spiritual Communion can be made after prayer, meditation, spiritual reading, before and after the praying of the Rosary, and at night, before going to sleep. It can be made as many times as one wishes to. Time is not important, but ardor and vehemence of desire, hunger and thirst of the soul, the impulse of the heart!

All saints are unanimous in praising the wonders of Spiritual Communion. Some go as far as saying that “Many times, through this means, God fills us with the same graces we receive with Sacramental Communion”, as Blessed Mary of the Cross used to said; and Saint Gertrude, together with Father Rodríguez, agree that “sometimes He grants even greater graces, because although Sacramental Communion is in itself of greater effectiveness, the fervor of desire can make up for the difference.”

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Thursday, April 14, 2016

Voluntary Lukewarmness

There are two kinds of tepidity or lukewarmness: the one unavoidable, the other avoidable. Unavoidable tepidity is that which in the present life is endured even by fervent souls, because through natural weakness, they cannot avoid falling from time to time into some slight fault, but without full consent. From such defects, no one, because of the corruption of our nature through Original Sin, is free, without a special grace, which was granted to no one but the Mother of God.

God permits defects of this kind, even in His saints, to keep them humble. Often they find themselves without fervor, full of weariness and disgust in their devout exercises; and at such times of dryness they are more apt to fall into many defects, at least without deliberation. For the rest, let not those who find themselves in this condition leave off their usual devotions, nor lose courage, nor believe that they have fallen into lukewarmness. Let them go on with their accustomed exercises, let them detest their defects, let them often renew their resolution on giving themselves wholly to God, and let them have confidence in Him, for He will console them.

There is true and deplorable lukewarmness when the soul falls into venial sins which are quite voluntary, and grieves but little for them and takes even less care to avoid them, saying that they are trifles of no consequence. What! Is it nothing to displease God? Saint Teresa of Avila used to say to her nuns: “My daughters, may God preserve you from willful sins, however small.”

Some people say: “But such sins do not deprive us of the grace of God.” He who says this is in great danger of seeing himself one day deprived of divine grace and in a state of mortal sin .St. Gregory writes that whoever falls into deliberate venial sins habitually, without feeling pain at it and without thinking of correcting himself, does not remain where he is, but will go on and fall down a precipice.

Mortal diseases do not always spring from serious disorders, but often from many slight disorders of long continuance; and thus the fall of certain souls into a state of sin is often to be attributed to the repetition of venial sins, which make the soul so weak, that when attacked by any violent temptation, it has no strength to resist and therefore falls.

He that shows contempt for small things shall fall by little and little

He that makes no account of trifling falls, will one day find himself down a precipice. Our Lord said: “Because thou art lukewarm, I will begin to vomit thee out of My mouth.” This signifies that the soul will be abandoned by God, or at least deprived of those special divine aids which are necessary to preserve us in the state of grace.

Let us understand well this point: The Council of Trent condemns those who say that we can persevere in grace without a special help from God.

Therefore, we cannot persevere in grace without a special help from God.

But this special help God will justly refuse to one who makes no account of committing many venial sins with his eyes open. Is God bound to give this special help to one who does not abstain from willfully causing Him continual displeasure?

“He who soweth sparingly, shall also reap sparingly.” (2 Corinthians 9:6). If we are niggardly with God, how can we hope that God will be generous towards us?

Miserable is that soul which makes peace with sins, even when venial! He will go from bad to worse; for his passions, ever gaining ground upon him, will easily blind him; and when a man is blind, it is easy for him to find himself falling down a precipice when he least expects it. Let us fear to fall into voluntary tepidity, for it is like hectic fever [consumption, i.e., tuberculosis] which does not cause much alarm, but it is so malignant that with great difficulty is anyone cured of it.

For the rest, though it is very difficult for a lukewarm person to amend, yet there are remedies, if only he is resolved to amend. The remedies are: 1) a resolution to escape at all costs from this miserable state; 2) to remove the occasion of falling, without which there is no hope of amendment; 3) frequently to recommend himself to God with fervent prayer, that He would give him strength to come out of this deplorable condition and not to cease praying until he finds himself delivered from it.

O Lord, have mercy on me. I see that I deserve to be cast forth by Thee for so many defects with which I serve Thee. Miserable that I am, it is for this reason I find myself without love, without confidence, and without good desires. O my Jesus, abandon me not; stretch forth Thy powerful hand and draw me out of this depth of lukewarmness in which I see myself fallen.
Grant this through the merits of Thy Passion, in which I place my confidence. O holy Virgin, pray to Jesus for me.

Saint Alphonsus of Liguori
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