Friday, September 28, 2018

The Punishment of Bad and Good


-Why God allows the suffering of the good when he punishes the acts of the wicked

One of the mysteries that strikes modern man, even if he has a Catholic faith, is that of the suffering of the good. When speaking in traditional Catholic circles about an imminent punishment of God to sinful humanity, like the Universal Flood, many feel skeptical and manifest that something like that would be unjust. The answer to these doubts was already given by Saint Augustine of Hippo in his work "The City of God".

We reproduce here chapter IX of the first book, in which he briefly summarizes a luminous argument in this regard.

Of the reasons for administering correction to bad and good together.

1. What, then, have the Christians suffered in that calamitous period, which would not profit everyone who duly and faithfully considered the following circumstances? First of all, they must humbly consider those very sins which have provoked God to fill the world with such terrible disasters; for although they be far from the excesses of wicked, immoral, and ungodly men, yet they do not judge themselves so clean removed from all faults as to be too good to suffer for these even temporal ills. For every man, however laudably he lives, yet yields in some points to the lust of the flesh. Though he do not fall into gross enormity of wickedness, and abandoned viciousness, and abominable profanity, yet he slips into some sins, either rarely or so much the more frequently as the sins seem of less account. But not to mention this, where can we readily find a man who holds in fit and just estimation those persons on account of whose revolting pride, luxury, and avarice, and cursed iniquities and impiety, God now smites the earth as His predictions threatened? Where is the man who lives with them in the style in which it becomes us to live with them? For often we wickedly blind ourselves to the occasions of teaching and admonishing them, sometimes even of reprimanding and chiding them, either because we shrink from the labour or are ashamed to offend them, or because we fear to lose good friendships, lest this should stand in the way of our advancement, or injure us in some worldly matter, which either our covetous disposition desires to obtain, or our weakness shrinks from losing.

So that, although the conduct of wicked men is distasteful to the good, and therefore they do not fall with them into that damnation which in the next life awaits such persons, yet, because they spare their damnable sins through fear, therefore, even though their own sins be slight and venial, they are justly scourged with the wicked in this world, though in eternity they quite escape punishment. Justly, when God afflicts them in common with the wicked, do they find this life bitter, through love of whose sweetness they declined to be bitter to these sinners.

2. If any one forbears to reprove and find fault with those who are doing wrong, because he seeks a more seasonable opportunity, or because he fears they may be made worse by his rebuke, or that other weak persons may be disheartened from endeavouring to lead a good and pious life, and may be driven from the faith; this man's omission seems to be occasioned not by covetousness, but by a charitable consideration. But what is blameworthy is, that they who themselves revolt from the conduct of the wicked, and live in quite another fashion, yet spare those faults in other men which they ought to reprehend and wean them from; and spare them because they fear to give offence, lest they should injure their interests in those things which good men may innocently and legitimately use,—though they use them more greedily than becomes persons who are strangers in this world, and profess the hope of a heavenly country.

For not only the weaker brethren, who enjoy married life, and have children (or desire to have them), and own houses and establishments, whom the apostle addresses in the churches, warning and instructing them how they should live, both the wives with their husbands, and the husbands with their wives, the children with their parents, and parents with their children, and servants with their masters, and masters with their servants,—not only do these weaker brethren gladly obtain and grudgingly lose many earthly and temporal things on account of which they dare not offend men whose polluted and wicked life greatly displeases them.

But those also who live at a higher level, who are not entangled in the meshes of married life, but use meagre food and raiment, do often take thought of their own safety and good name, and abstain from finding fault with the wicked, because they fear their wiles and violence. And although they do not fear them to such an extent as to be drawn to the commission of like iniquities, nay, not by any threats or violence soever; yet those very deeds which they refuse to share in the commission of, they often decline to find fault with, when possibly they might by finding fault prevent their commission. They abstain from interference, because they fear that, if it fail of good effect, their own safety or reputation may be damaged or destroyed; not because they see that their preservation and good name are needful, that they may be able to influence those who need their instruction, but rather because they weakly relish the flattery and respect of men, and fear the judgments of the people, and the pain or death of the body; that is to say, their non-intervention is the result of selfishness, and not of love.

3. Accordingly, this seems to me to be one principal reason why the good are chastised along with the wicked, when God is pleased to visit with temporal punishments the profligate manners of a community. They are punished together, not because they have spent an equally corrupt life, but because the good as well as the wicked, though not equally with them, love this present life; while they ought to hold it cheap, that the wicked, being admonished and reformed by their example, might lay hold of life eternal. And if they will not be the companions of the good in seeking life everlasting, they should be loved as enemies, and be dealt with patiently. For so long as they live, it remains uncertain whether they may not come to a better mind.

These selfish persons have more cause to fear than those to whom it was said through the prophet, "He is taken away in his iniquity, but his blood will I require at the watchman's hand." For watchmen or overseers of the people are appointed in churches, that they may unsparingly rebuke sin. Nor is that man guiltless of the sin we speak of, who, though he be not a watchman, yet sees in the conduct of those with whom the relationships of this life bring him into contact, many things that should be blamed, and yet overlooks them, fearing to give offence, and lose such worldly blessings as may legitimately be desired, but which he too eagerly grasps.

Then, lastly, there is another reason why the good are afflicted with temporal calamities—the reason which Job's case exemplifies: that the human spirit may be proved, and that it may be manifested with what fortitude of pious trust, and with how unmercenary a love, it cleaves to God.

Source: Panorama Católico Internacional

Tuesday, September 25, 2018

Do You Sin Habitually and with Obstinacy, or Accidentally Due to Your Weakness?


All sinners must bear in mind that there is a great difference between sinning by habit (with obstinacy) and sinning accidentally (by weakness); and know that it is necessary for us to stop committing habitual sins while WE ARE IS STILL ALIVE and not wait at the time of our death ...

"For the salvation of my soul, it is so necessary for me to get out of the habit of sinning, because habitual sins are the ones that lead men to Hell ..."

Saint Francis Xavier

Sunday, September 23, 2018

The Standard




"Let us never forget that an age prospers or dwindles in proportion to its devotion to the Holy Eucharist. This is the measure of its spiritual life and its faith, of its charity and its virtue."

Saint Peter Julian Eymard

Friday, September 21, 2018

Monday, September 17, 2018

Devotion to Mary, Effective Remedy against Impurity


“A well-known incident is related by Father Paul Segneri in his book “Christian Instructed.” A Roman youth of evil habits and laden with sins, went to confession to Father Niccolas Zuccbi. The confessor received him kindly, compassionated his misery, and told him that devotion to the blessed Lady would free him from his accursed vices. He therefore imposed it upon him as penance, that until the time of his next confession, every morning and evening, on rising and going to bed, he should recite a “Hail Mary” to the Virgin; making an offering to her of his eyes, hands, and his whole body, praying her to keep him as her own; and that he should kiss the ground three times.

The young man practiced this penance, and at first with very little improvement; but the priest continued to exhort him, encouraging him to trust in the patronage of Mary.

In the meantime, the penitent left home with some other companions, and travelled over the world. Having returned to Rome, he went again to seek his confessor, who to his great joy and surprise, found him entirely changed, and free from his former impurities.

“Father,” said the youth, “the blessed Virgin, for that little devotion which you taught me, has obtained for me this grace.” But the wonder did not cease here. The same confessor related this fact from the pulpit. An officer, who, for several years, had kept up an illicit intercourse with a certain woman, heard it, and proposed also himself to practice the same devotion, in order to free himself from that horrible tie which held him a slave of the devil (which intention is necessary for all such sinners, that the Virgin may aid them): and he also quitted his bad practice and changed his life.

But what followed? At the end of six months, foolishly and too confidently trusting in his strength, he wished, one day, to go and find that woman, to see if she had also changed her way of life. But on approaching the door of her house, where he was in manifest danger of falling again into sin, he felt himself thrust hack by an invisible force, and soon found himself distant from the house the whole length of the street, and before his own door; he was then enlightened to see clearly that Mary had thus rescued him from his destruction.

Thus we perceive how solicitous is our good mother, not only to take us away from sin, if we for that end commend ourselves to her, but also to protect us from the danger of falling into it again."

Saint Alphonsus Maria de Liguori, The Glories of Mary, Part II, Discourse IV.

Thursday, September 13, 2018

Prayer reminder for the thirteenth day of each month


We remind you that today, as every 13th day of each month, we will join together in prayer for five minutes, for the intentions that are explained in the following link: http://www.catholicityblog.com/2016/01/appeal-to-our-friendsreaders.html

Tuesday, September 11, 2018

Lord, Teach Me How To Pray!


Because prayer is necessary to me. Without it I cannot persevere.

Help me in my weakness. Enlighten my understanding. Strengthen my will. Take away from me the anxieties that disturb me. Help me so that when I am in solitude and in silence I dedicate myself to talk with you, to tell you about my miseries, to include you in my joys and sorrows, to renew my intentions before you, to pray for me and for everyone else...

Teach me how to pray!

Teach me how to meditate on the mysteries of your life, on the example of your virtues, on your love for me, on your triumphs and on your glory... Teach me how to meditate on your Blessed Mother, Mary, on your saints, on the truths that you preached.

Lord, teach me how to pray!

Fr. Alberto Moreno, El día del retiro mensual, p. 150.

Tuesday, September 4, 2018

He Had Already Warned Us


For it is no longer a case of dealing with disputants who come forward in the clothing of sheep. Now we are faced with open and bitter enemies from within our own household, who, in agreement with the outstanding opponents of the Church, are working for the overthrow of the faith. (...) They arrogate to themselves the right to correct this revealed wisdom as if it were something corrupt, to renew it as if it were something that had become obsolete, to improve it and to adapt it to the dictates, the progress, and the comfort of the age as if it had been opposed to the good of society.

Saint Pius X, Sacrorum Antistitum

Sunday, September 2, 2018

INFILTRATED PEDERASTS IN THE CLERGY SHOULD BE DEGRADED AND DELIVERED TO THE SECULAR AUTHORITY

  • Authorities who do not comply with this duty and obligation should resign or be removed for their incompetence or complicity
  • Infiltration of the Church in order to destroy the work of Christ (attacking morality and dogma) has been denounced by several popes. It has even corrupted some seminarians and clerics who did not originally participate in it