Denouncing Anti Pope Benedict 16 “Maledictus V”

By Phil Friedl “I love how he saluted the vast Pluralistic society, this is central here in the coming days from Benedict when he talks to the UN. Because this idea of pluralism coexisting in harmony with even those you disagree with or may not believe what you believe. This is central to where he is headed.” 1 “Although it is evidently established by you that Peter is a heretic, you are not bound to denounce him.” Condemned 2

Table of Contents
Introduction How Does One Become A Heretic? What Do The Modernist/Ecumenist Believe? What Does The Church Teach? The Three Epidemics Which Deceived Catholics and Non-Catholics Alike Comparison Between The Two Churches Comparison One: The Church of Satan Headed By Anti Pope Benedict XVI Comparison Two: The One Holy Catholic and Apostolic Church The Importance of Fasting The Black Fast The Importance of Mortification The Importance of Asceticism Conclusion

Introduction
How must one go about study? We need to realize that in all trades, carpenters, fisherman, farmers, have skills and they indeed must be masters at their trade to effectively sustain their modest living. So too must theologians must be well versed in moral and dogmatic theology, as well as other parts of theology. If a theologian cannot do such a thing he would be much incompetent and unreliable. “Yes, the faithful are permitted and even commanded to give a reason for their faith, to draw out its consequences, to make applications of it, to deduce parallels and analogies from it. It is thus by use of their reason that the faithful are enabled to suspect the measure the orthodoxy of any new doctrine presented to them, by comparing it with a doctrine already defined. If it be not in accord, they can combat it as bad, and justly stigmatize as bad the book or journal which sustains it. They cannot of course define it ex cathedra, but they can lawfully hold it as perverse and declare it such, warn others against it, raise the cry of alarm and strike the first blow against it. The faithful layman can do all this, and has done it at all times with the applause of the Church. Nor in so doing does he make himself the pastor of the flock nor even its humblest attendant; he simply serves it as a watch dog who gives the alarm. Opportet allatrare canes- 'It behooves watchdogs to bark,' very opportunely said a great Spanish Bishop in reference to such occasions.” 3 Now before we get into the questions let us think. A
1. Raymond Arroyo, EWTN News Director, Talks about Anti Pope Benedict 16 trip to the United States on stream video. 2. Condemned error by Pope Alexander VII. Denzinger 1105 3. What is Liberalism (Page: 153)

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faithful Catholic layman must be able to do what? “The faithful are permitted and even commanded to give a reason for their faith, to draw out its consequences, to make applications of it, to deduce parallels and analogies from it.” That would mean one would need a sound education in Catholic theology, logics, and philosophy. What do people do today? Do everything except read, study, and prayer! Alas, my good friends, we must use our time wisely, how little we have of it on this earth, we need to begin to learn the Catholic faith, if we truly wish to die a Catholic. “In the history of heresy we frequently find some individuals, even many, who, in spite of themselves, are dragged into the torrent of error for no other reason than their supreme ignorance.” 4

How Does One Become A Heretic?
“For a person is not be called a heretic as soon as he shall have offended in matters of faith; but he is a heretic who, having disregardful the authority of the Church, maintains impious opinions with pertinacity.” 5

What Do The Modernist/Ecumenist Believe?
1. Error of Ecumenism condemned by Pope Pius XI (Denziger: 2199, 1718) “Whether it is permitted Catholics to be present at, or to take part in conventions, gatherings, meetings, or societies of non-Catholics which aim to associate together under a single agreement all who in any way lay claim to the name of Christian?” Condemned Reply: In the negative, and there must be complete adherence to the decree (De participatione catholicorum societati, “ad procurandam christianitatis unitatem”) on the participation of Catholics in a society “to procure the unity of Christianity.” Ecumenism is defined as the following: “A movement promoting worldwide unity among religions through greater cooperation and improved understanding.” 6 “Protestantism is nothing else than a different form of the same true Christian religion, in which it is possible to serve God as well as in the Catholic Church.” Condemned 2. Errors of Modernism Condemned by Pope Saint Pius X (Denziger: 2052, 2053, 2059, 2060, 2064) “It was foreign to the mind of Christ to establish a Church as a society upon earth to endure for a long course of centuries; rather, in the mind of Christ the Kingdom of Heaven together with the end of the world was to come presently.” Condemned “The organic constitution of the Church is not immutable; but Christian society; just as human society, is subject to perpetual evolution.” Condemned “Christ did not teach a defined body of doctrine applicable to all times and to all men, but rather began a religious movement adapted, or to be adapted to different times and places.” Condemned
4. What is liberalism? (Page: 71) 5. Roman Catechism (Page 96) 6. See work cited for more information

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“Christian doctrine in its beginnings was Judaic, but through successive evolutions it became first Pauline, then Johannine, and finally Hellenic and universal.” Condemned “The progress of the sciences demands that the concepts of Christian doctrine about God, creation, revelation, the Person of the Incarnate Word, the redemption, be recast.” Condemned

What Does The Church Teach?
“The early teachers of Christ's doctrines always taught that salvation was to be found only in the one Church of Christ, and they based their teaching on the words of Christ Himself: “If he will not hear the Church, let him be to thee as the heathen and publican,” i.e., as no longer a member of Christ's Body, as outlawed from His society. St. Cyprian, the martyr bishop of Carthage, is the author of the famous phrase which so aptly and succinctly expresses the Church's claim to be the only institution on each in which salvation is found: “Extra ecclesiam nulla salus-outside the Church there is no salvation” (Ep. 73,21). The opening words of the Athanasian Creed area paraphrase of these words of St. Cyprian: “Whosoever desires to be saved, before all things it is necessary that he hold the Catholic faith; which faith, except everyone do keep entire and inviolate, without doubt he shall perish everlastingly.” The same truth is expressed in the Lateran Creed and in the profession of faith published by the Council of Florence.” 7

The Three Epidemics Which Deceived Catholics and Non-Catholics Alike
The “People of God” Church, which is headed by Anti Pope Benedict XVI, claims that it is the One Holy Catholic and Apostolic Church. Those who follow this apostate, Anti Pope Benedict XVI, are not following the Church in which Jesus Christ set up! I am going to show you three points which I call Epidemics, to show you first how this (POG) 'church' utterly are not Catholic whatsoever. The First Epidemic: Liberalism “Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order, it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments. To be more precise; in the doctrinal order, Liberalism strikes at the very foundations of faith; it is heresy radical and universal, because within it are comprehended all heresies. In the practical order it is a radical and universal infraction of the divine law, since it sanctions and authorizes all infractions of that law. Wherever found, whatever its uniform, Liberalism in its practical action is ever a systematic warfare upon the Church. Whether it intrigue, whether it legislate, whether it orate or assassinate, whether it call itself Liberty or Government or the State or Humanity or Reason or whatnot, its fundamental characteristic is an uncompromising opposition to the Church. Liberalism is a world complete in itself; it has its maxims, its fashions, its art, its literature, its diplomacy, its laws, its conspiracies, its ambuscades. It is the world of Lucifer, disguised in our times under the name of Liberalism, in radical opposition and in perpetual warfare against that society composed of the Children of God, the Church of Jesus Christ. ” 8
7. Catholic Apologetics ( Page:124 -125) 8. What is Liberalism? (Page 14,13)

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The Second Epidemic: Lack of Morality in Seminaries “Goodbye, Good Men provides the real story behind the sex scandal currently rocking the Catholic church. 9 Investigative reporter Michael Rose has conducted countless interviews and exhaustive research to uncover several out-of-control seminaries as the root cause of the scandal. While most pundits and critics are calling for liberalization of the Church in the wake of these scandals, Rose presents compelling evidence that liberal influence is the very cause of the crisis. The revelations in Goodbye, Good Men will shock the nation and ignite a firestorm of debate on the subject.” 10 “As early as 1966, just a year after the close of the Second Vatican Council Jesuit Father Robert E. McNally predicted an impending priest shortage. He believed that an imminent vocations crisis would devastate the Catholic priesthood. In fact, he stated that this shortage would be so acute that “in the course of the next century the Catholic priesthood might almost disappear.” 11 “According to former seminarians and recently ordained priests, this ‘gay subculture’ is so prominent at certain seminaries that these institutions have earned nicknames such as Notre Flame (for Notre Dame Seminary in New Orleans) and Theological Closet (for Theological College at the Catholic University of America in Washington, D.C.). St. Mary’s Seminary in Baltimore has earned the nickname the ‘Pink Palace.’” 12 “Father Andrew Walter, ordained for the Diocese of Bridgeport, Connecticut, in 2000, spent several semesters at the Baltimore school as a seminarian for the Diocese of Paterson, New Jersey. The [homosexual] problem was so bad when he was there, he explained, that ‘some of
9. The church which claims to be Catholic headed by Anti Pope Benedict XVI is obviously not Catholic. 10. http://books.google.com/books?id=QMWyVp-OAYUC&vq=Goodbye,+Good+Men&source=gbs_summary_s&cad=0 Those who wish to 'liberalize' the Church, are indeed foolish and are deemed by their act heretical. Denzinger 2053: “The organic constitution of the Church is not immutable; but Christian society; just as human society, is subject to perpetual evolution.” Condemned 11. Michael Rose, Goodbye, Good Men, p. 1.There was no Second Vatican Council since it was heretical, and was not convoked by a Roman Pontiff. In addition, the Catholic priesthood has almost indeed disappeared! The priesthood cannot totally disappear because then the gates of Hell defeated the Church of Christ. 'And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.' Matthew 16:18 "Thou art Peter"... As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fullness of ecclesiastical power, signified by the keys of the kingdom of heaven. "Upon this rock"... The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24, 25. "The gates of hell"... That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ. 12. Michael Rose, Goodbye, Good Men, Washington, D.C.: Regnery Publishing, Inc., 2002, p. 56.

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the students and faculty used to get dressed up in leather to go to ‘the block,’ Baltimore’s equivalent to 42nd Street in Manhattan.’” 13 “Father John Trigilio of the Harrisburg, Pennsylvania, diocese remembers visiting St. Mary’s in Baltimore when he was a seminarian in Pennsylvania. ‘There was no discretion at all,’ he said of the gay subculture there. ‘The few times I was there, some of the seminarians would literally dress like gays from the Village. They would even go so far as to wear pink silk; it was like going to see La Cage aux Folles.’ ‘In my day at St. Mary’s,’ said Father John Despard, now a religious order priest from the Southeast, ‘down the hall there would be two guys together in the shower and everybody knew it.’ “Ada Mason, a philosophy professor at a prominent Catholic university, once served on the board of a seminary in the upper Midwest. In that position she was shocked to discover a gay subculture extremely active there. ‘Open homosexual behavior was more than tolerated,’ she admitted. ‘I was even told by one of the seminary faculty that every Friday a van took priesthood students to a nearby city to cruise the gay bars.’” 14 “’Many seminarians lost their faith there [at the seminary],’ he lamented. ‘One guy I remember in particular,’ he recounted. ‘He lost his faith because of a Christology course we were all required to take.’ In that course, Perrone explained, the seminarians were taught the German Protestant biblical exegesis popularized by German Lutheran Rudolph Bultmann, and the first book they read was Albert Schweitzer’s Quest for the Historical Jesus, which Perrone called ‘a very damaging book’ that dismissed all of the Church’s teachings as unreliable myths. ‘And we had similar books in the same vein.’” 15 “The next step in the admissions process [to the seminary] was the psychological evaluation. Carrigee was sent to an independent psychological clinic, where he spent two days taking tests and ‘being interviewed by a stone-faced stoic who wore a Masonic ring.’” 16 "On December 8, 1869, the International Congress of Freemasons imposed it as a duty on all its members to do all in their power to wipe out Catholicity from the face of the earth." 17 “Trigilio lamented, hinting at the campy subculture that permeated the seminary atmosphere. ‘We used to say, if you wore a cassock you were a reactionary ‘daughter of Trent.’ If you wore women’s underwear, they’d make you seminarian of the year. We had a few guys who sometimes wore women’s clothing, lingerie, makeup, etc., and some who were as effeminate as could be… The campy ones at MIS [Mary Immaculate Seminary, Northampton, P.A.] would call each other by female names…’” 18 The Third Epidemic: Sacraments Change of Sacraments “We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by
13. Michael Rose, Goodbye, Good Men, p. 56. 14. Michael Rose, Goodbye, Good Men, p. 56. 15. Michael Rose, Goodbye, Good Men, p. 97. 16. Michael Rose, Goodbye, Good Men, p. 44. 17. Fr. John Laux, Catholic Morality p. 106 18. Michael Rose, Goodbye, Good Men, p. 171.

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Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal. Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription - except, however, if more than two hundred years' standing... Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul. Given at St. Peter's in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.” 19 This would conclude that any further changes to the Roman Missal after 1570 would bring the Wrath of God and His saints upon any of those who changed the rite of the Roman Missal. “The Roman Missal Revised by the Decree of the Second Vatican Council and Published by the Authority of Pope Paul VI Pastoral Visit of His Holiness Pope Benedict XVI to the United States of America April 2008” This is indeed an act of defiance against the true Church and the Vicar of Christ. “Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.” 20 Novus Ordo “POG Consecration” “Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven.21 Do this in memory of me.” 22 Tridentine Consecration (Catholic Consecration) Latin: “HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET ÆTERNI TESTAMENTI; MYSTERIUM FIDEI, QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.” 23

19. Parts taken from the encyclical, Quo Primum Pope St. Pius V - July 14, 1570 20. Quo Primum Pope St. Pius V - July 14, 1570 21. If the crucifixion of Jesus Christ, which every drop of His blood that was shed for our salvation, how can our sins “may be forgiven.” Would God the Father refuse such a sacrifice? 22. Novus Ordo Missal (Page: 43) 23. Mass and the Sacraments (Page: 169 )

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English Translation of the Latin: “FOR THIS IS THE CHALICE OF MY BLOOD, OF THE NEW AND EVERLASTING TESTAMENT-THE MYSTERY OF FAITH- WHICH FOR YOU AND FOR MANY SHALL BE SHED UNTO THE REMISSION OF SINS.” 24 No Catholic Bishop can remain a Catholic after accepting the horrible teachings of 'Vatican II' (1962– 1965) either that man will die a martyr's death, professing his faith or he will renounce the faith of Jesus Christ. It looks like 99.99 percent of bishops accepted the latter. “In October 1967, the Synod of Bishops which met in Rome was asked to pass judgment on an experimental celebration of what was then called a 'standard' or 'normative' Mass. This Mass, composed by the Committee for Implementing the Constitutions on the Sacred Liturgy (Consilium), aroused very serious misgivings among the bishops present. With 187 members voting, the results revealed considerable opposition (43 Negative), many substantial reservations (62 Affirmative with reservations) and four abstentions. The international press spoke of the Synod's "rejection" of the proposed Mass, while the progressive wing of the religious press passed over the event in silence. A well-known periodical, aimed at bishops and expressing their teaching, summed up the new rite in these terms: 'They wanted to make a clean slate of the whole theology of the Mass. It ended up in substance quite close to the Protestant theology which destroyed the sacrifice of the Mass.'” 25 “When the Novus Ordo was presented at the Vatican Press Office, it was impudently asserted that conditions which prompted the decrees of the Council of Trent no longer exist. Not only do these decrees still apply today, but conditions now are infinitely worse. It was precisely to repel those snares which in every age threaten the pure Deposit of Faith, 26 that the Church, under divine inspiration, set up dogmatic definitions and doctrinal pronouncements as her defenses. These in turn immediately influenced her worship, which became the most complete monument to her faith. Trying to return this worship to the practices of Christian antiquity and recreating artificially the original spontaneity of ancient times is to engage in that "unhealthy archaeologism" Pius XII so roundly condemned. 27 It is, moreover, to dismantle all the theological ramparts erected for the protection of the rite and to take away all the beauty which enriched it for centuries. And all this at one of the most critical moments--if not the most critical moment--in the Church's history! Today, division and schism are officially acknowledged to exist not only outside the Church, but within her as well. The Church's unity is not only threatened, but has already been tragically compromised. Errors against the Faith are
24. Mass and the Sacraments (Page: 169 ) 25. The Ottaviani Intervention Chapter 1 http://www.fordham.edu/halsall/mod/1969ottoviani.html 26. "Keep that which is committed to thy trust, avoiding the profane novelties of words." (1 Tim. 6:20) 27. "Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the Sacred Liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the right path were he to wish the altar restored to its primitive table form; were he to want black excluded as a color for liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the Divine Redeemer's Body shows no trace of His cruel sufferings...This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Synod of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the "depositum fidei" committed to her charge by her Divine Founder, had every right and reason to condemn." "Mediator Dei," I.5, PTL 548, 549.

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not merely insinuated, but are--as has been likewise acknowledged--now forcibly imposed through liturgical abuses and aberrations. To abandon a liturgical tradition which for four centuries stood as a sign and pledge of unity in worship, and to replace it with another liturgy which, due to the countless liberties it implicitly authorizes, cannot but be a sign of division--a liturgy which teems with insinuations or manifest errors against the integrity of the Catholic Faith--is, we feel bound in conscience to proclaim, an incalculable error.” 28 “When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.” 29

Comparison Between The Two Churches
In this section we are going to compare the two Churches, the Novus Ordo church, and that of the Catholic Church, which is headed by Pope Michael. We know that from the Council of Trent there are four marks on the Church to tell the difference between the true Church and that of the false Church. The Church is One “The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as a legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic Chair. It is the unanimous teaching of the Fathers that this visible head is necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived and as clearly expressed when, in his work against Jovinian, he wrote: One is elected that, by the appointment of a head, all occasion of schism may be removed. In his letter to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman grandeur cease! I speak to the successor of the fisherman, and to the disciple of the cross. Following no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter. I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the flood. Should anyone object that the Church is content with one Head and one Spouse, Jesus Christ, and requires no other, the answer is obvious. For as we deem Christ not only the author of all the Sacraments, but also their invisible minister- He it is who baptizes, He it is who absolves, although men are appointed by Him the external ministers of the Sacraments-so has He placed over His Church, which He governs by His invisible Spirit, a man to be His vicar and the minister of His power. A visible Church requires a visible head; therefore the Saviour appointed Peter head and pastor of all the faithful, when He committed to his care the feeding of all His sheep, in such ample terms that He willed the very same power of ruling and governing the entire Church to descend to Peter's successors.” 30 The Church is Holy “The second mark of the Church is holiness, as we learn from these words of the Prince of the Apostles: You are a chosen generation, a holy nation. The Church is called holy because she is consecrated and dedicated to God; for so other things when set apart and dedicated to the worship of God were wont to be called holy, even though they were material. The Church is also to be called holy because she is united to her holy Head, as His body; that is, to Christ the
28. The Ottaviani Intervention Chapter 8 http://www.fordham.edu/halsall/mod/1969ottoviani.html 29. Matthew 24:15 30. The Catechism Of The Council Of Trent (Page: 102-104)

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Lord, the fountain of all holiness, from whom flow the graces of the Holy Spirit and the riches of the divine bounty. Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness. Hence, to possess true holiness, we must belong to this Church. The Church therefore it is clear, is holy, and holy because she is the body of Christ, by whom she is sanctified and in whose blood she is washed.” 31 The Church is Catholic “The third mark of the Church is that she is Catholic; that is universal. And justly is she called Catholic, because, as St. Augustine says, she is diffused by the splendor of one faith from the rising to the setting sun. She is also called universal, because all who desire eternal salvation must cling to and embrace her, like those who entered the ark to escape perishing in the flood. This (note of catholicity), therefore, is to be taught as a most reliable criterion, by which to distinguish the true from a false Church.” 32 The Church is Apostolic “The true Church is also to be recognized from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church. That all, therefore, might know which was the Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy Ghost, who presides over the Church, governs her by no other ministers than those of Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite goodness of God always continued in the Church. And just as this one Church cannot error in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, of both doctrinal and moral.” 33 St. Francis de Sales: “That the ministers have violated the authority of the ancient fathers of the Church, fifth rule of our Faith. Chapter I. The authority of the Ancient Fathers is venerable. Theodosius the Elder found no better way of putting down the disputes of his time concerning religious matters than to the follow the counsel of Sisinnius,-to bring together the chiefs of the sects, and ask them if they held the ancient Fathers, who had had charge of the Church before all these disputes began, to be honest, holy, good, Catholic and Apostolic men. To which the sectaries answering, yes; he replied: Let us then examine your doctrine by theirs; if yours is conformable to it let us retain it, otherwise let us give it up. There is no better plan in the world. Since Calvin and Beza own that the Church continued pure for the first six hundred years, let us see whether your Church is in the same faith and the same doctrine. And who can better witness to us the faith which the Church followed in those ancient times, than they who then lived with her, at her table? Who can better describe to us the manners of this heavenly Spouse, in the flower of her age, than those who have had the honour of holding the principal offices about her? And in this aspect the
31. The Catechism Of The Council Of Trent (Page: 104-106) 32. The Catechism Of The Council Of Trent (Page: 106) 33. The Catechism Of The Council Of Trent (Page: 107)

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Fathers deserve that we yield them our faith, not on account of the exquisite doctrine with which they were furnished, but for the uprightness of their consciences, and the fidelity with which they acted in their charges. One does not so much require knowledge in witnesses as honesty and good faith. We do not want them here as authors of our faith, but as witnesses of the belief in which the Church of their time lived. No one can give more conclusive evidence than those who ruled it: they are beyond reproach in every respect. He who would know what path the Church followed at the time, let him ask those who have most faithfully accompanied her. The wise man will seek out the wisdom of all the ancients, and will be occupied in the prophets. He will keep the sayings of renowned men. (Ecclus. XXXiX. I, 2). Hear what Jeremias says (vi.16): Thus saith the Lord: stand ye on the ways and see, and ask for the old paths, which is the good way, and walk ye in it; and you shall find refreshment for your souls. And the Wise Man (Ecclus. viii. II): Let no the discourse of the ancients escape thee, for they have learned of their fathers. And we must not only honour their testimonies as most assured and irreproachable; but also give great credit to their doctrine, beyond all our inventions and curious searchings. We are not in any doubt as to whether the ancient Fathers should be held as authors of our faith; we know, better than all your ministers do, that they are not. Nor are we disputing whether we must receive as certain, that which one or two of the Fathers may have held as opinions. Our difference is in this: You say you have reformed your church on the pattern of the ancient Church; we deny it, and take to witness those who have seen it, who have guarded it, who have governed it:- is not this a straightforward proof, and one clear of all quibbling? Here we are only maintaining the integrity and good faith of the witnesses. Besides this you say that your Church has been cut, and reformed according to the true understanding of the Scriptures; we deny it, and say that the ancient Fathers had more competence and learning than you, and yet judged that the meaning of the Scriptures was not such as you make out. Is not this most certain proof? You say that according to the Scriptures the Mass ought to be abolished; all the ancient Fathers deny it. Whom shall we believe-this troop of ancient Bishops and Martyrs, or this band of new-comers? That is where we stand. Now who does not see at first sight, that it is an unbearable imprudence to refuse belief to these myraid Martyrs, Confessors, Doctors, who have preceded us? And if the faith of that ancient Church ought to serve as a rule of rightbelieving, we cannot better find this rule than in the writings and depositions of these our most holy and distinguished ancestors.” 34

Comparison One: The Church of Satan Headed By Anti Pope Benedict XVI
“Thus saith the Lord: Stand ye on the ways, and see, and ask for the old paths, which is the good way, and walk ye in it: and you shall find refreshment for your souls. And they said: we will not walk.” 35 To show that this church is not the Catholic Church I am going to use the four marks that Holy and Venerable Council of Trent uses to explain the true Church from that of a false one. All we need is one mark to be compromised, that is contrary to that of the One, Holy, Catholic, and Apostolic Church to prove that the church Benedict XVI leads is indeed false. Failed in the first mark: One We must remind ourselves about what the Council of Trent has taught: “The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the
34. Library of St. Francis de Sales: Works of This Doctor of the Church Translated into English. Pages:234-236 35. Jeremias 6:16

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Church, which is his body; the visible one, the Pope, who, as a legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic Chair.”To show that Anti Pope Benedict 16 is a heretic we have to prove that he indeed errors in the faith. In the welcoming ceremony at the White House he gave a speech to the United States and to the World. “In the next few days, I look forward to meeting not only with America’s Catholic community, but with other Christian communities and representatives of the many religious traditions present in this country. Historically, not only Catholics, but all believers have found here the freedom to worship God in accordance with the dictates of their conscience, while at the same time being accepted as part of a commonwealth in which each individual and group can make its voice heard. As the nation faces the increasingly complex political and ethical issues of our time, I am confident that the American people will find in their religious beliefs a precious source of insight and an inspiration to pursue reasoned, responsible and respectful dialogue in the effort to build a more humane and free society.” “Protestantism is nothing else than a different form of the same true Christian religion, in which it is possible to serve God as well as in the Catholic Church.” Condemned 36 As one can see he can see that Anti Pope Benedict XVI could not be the Pope if he accepts error. For the Church is the pillar of truth. 37 We need no further proof that this man cannot be Pope, but for the obstinate and ignorant souls I continue on. Failed in the second mark: Holy As I have shown you the “seminaries” of the POG Church. There is nothing but sodomy in the seminaries. Let me ask you, are those seminarian's holy and represent Jesus Christ? They “shut out God from themselves, and from their mind, and to give themselves to their lust, as the horse and mule, which have not understanding, over them the devil hath power.” 38 Are they ministers of Jesus Christ or that of Satan? Who's preachers are they? “I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.” 39 Common sense, should prove the obvious. In addition, they have a false sacrifice because they changed the rite, as I already showed you above (page 6). As the Council of Trent teaches: “Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness.” 40 Failed in the third mark: Catholic As you can see that the church of POG is a church based solely on Liberalism. “Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order, it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments.” “Be it known to you all, and to all the people of Israel, that by the name of our Lord Jesus Christ of Nazareth, whom you crucified, whom God hath raised from the dead, even by him this man standeth here before you whole. This is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.” 41 Failed in the fourth mark: Apostolic “And just as this one Church cannot error in faith or morals, since it is guided by the Holy Ghost; so,
36. Denzinger: 1105 37. 1 Timothy 3:15 38. Tobias 6:17 39. Jeremias 23:21 40. The Catechism Of The Council Of Trent (Page: 104-106) 41. Acts Of Apostles 4:10-12

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on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, of both doctrinal and moral.” Need I say more? The church of POG which claims to be Catholic, teach ecumenism which is contrary to what the Fathers, the Apostles, and Jesus Christ taught. If they ignore the teachings of the Fathers which are venerable proven by the writings of St. Francis de Sales, what more do we need to say other then they error doctrinally? Now in the practical/moral order, to use St. Thomas analogy I would have to say as well: “Just as mortal sin is contrary to charity, so is one act of vice is contrary to virtue. Now charity does not remain in a man after one mortal sin. Neither does a man remain virtuous, after practicing one act of vice. Therefore we must conclude that to commit one and only one act of vice, such as sodomy, that person would cease to be virtuous, and would lose all merits of virtues.” 42 I have shown you that not only they error doctrinally they error morally as well.

Comparison Two: The One Holy Catholic and Apostolic Church
“Let not the discourse of the ancients escape thee.” 43 “Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.” 44 “God is One and Christ is One, His Church is One, His See is One, founded by the voice of the Lord on Peter. No other altar can be set up, no other priesthood instituted apart from that one altar and that one Priesthood. Whoso gathers elsewhere, scatters.” 45 “Simon, My disciple, I placed thee as the foundation of Holy Church. I had already called thee a 'rock,' for thou art to bear up the entire edifice; thou art to be the inspector of all those who shall build up My Church on earth; if they to build into spurious material, it will be for you, the foundation, to repress them; thou art the source and the foundation from which My teaching is drawn; thou art the head of My disciples; through thee will I give drink to all the nations; thine is that lifegiving sweetness which I will dispense; thee have I chosen that by My appointment thou mayest be as it were the firstborn and mayest be made heir to My treasure; to thee have I given the keys of My Kingdom. Behold I have made thee ruler over all my treasures.” 46 “She is the Holy Church, the One Church, the True Church, the Catholic Church, the Church which strives against all heresies; she can fight; she can never be outfought. All heresies have departed from her-like useless twigs lopped from the vine; but she herself abides in her Root, in her Vine, in her Charity.” 47

42. “Just as mortal sin is contrary to charity, so is disbelief in one article contrary to faith. Now charity does not remain in a man after one mortal sin. Therefore neither does faith, after a man disbelieves one article of faith. I answer that, neither living nor lifeless faith remains in a heretic who disbelieves one article of faith. Therefore we must conclude that to reject one article of faith is to reject faith itself.”(Saint Thomas in the Summa, II-II Q5 A3) 43. Ecclesiasticus 8:11 44. Pope Boniface VIII, Encyclical Unam Sanctam, 1302 45. St. Cyprian, ep. 50, 5. (Catholic Apologetics Page: 108) 46. St. Ephraem the Syrian (306-373), In Hebdomadam Sactam, IV, I. (Catholic Apologetics Page: 108) 47. St. Augustine, De Sumbolo, 14. (Catholic Apologetics Page: 129)

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“No man can find salvation save in the Catholic Church. Outside the Catholic Church he can find everything save salvation. He can have dignities, he can have the Sacraments, he can sing 'Alleluia,' answer 'Amen,' accept the Gospels, have faith in the Name of the Father, the Son, and the Holy Ghost, and preach it too, but never save in the Catholic Church can he find salvation.” 48 “We must once draw attention to and reprobate a very grave error with which Catholics are unfortunately affected; for some fancy that people who have lived in error, and are strangers to Catholic unity, can attain eternal life. But this is absolutely opposed to Catholic teaching. We, and you, too, know well that those who labour under invincible ignorance of our holy religion, yet keep the precepts of the law of nature graven by God in all men's hearts, who are prepared to obey God, and who lead an honorable and upright life. For God, who sees distinctly, who searches into and knows the mind, spirit, habits and thoughts of all men, would never of His supreme goodness and mercy permit anyone to be punished eternally unless he incurred the guilt of voluntary sin. But it is also perfectly well known Catholic doctrine that no one can be saved outside the Catholic Church, and that those who contumaciously resist her authority and definitions and who obstinately remain separated from the unity of that Church and from Peter's successor the Roman Pontiff, cannot obtain eternal salvation.” 49 Fulfillment of the first mark: One Let us remind ourselves of what the Council of Trent says: “The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as a legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic Chair. It is the unanimous teaching of the Fathers that this visible head is necessary to establish and preserve unity in the Church...A visible Church requires a visible head ”50 What do we need to show that he is the Pope? He is male, he was baptized, and that he is Catholic. Male: This should be clear. If you wish for more proof go to this site (see footnote).51 Baptism: Canon IV. If anyone saith that the baptism which is even given by heretics in the name of the Father and of the Son and of the Holy Ghost, with the intention of doing what the Church doth, is not true baptism; let him be anathema. 52 1. De facto I was Baptized by a material schismatic, whose crime was unknown as the crime of Roncalli, invalidating his election was unknown to Catholics. Although the Cardinals should have been aware of it and are NOT excused. 2. My parents and grandparents intended to have me baptized into the Catholic Church. 3. The Catholic Rite was employed, and to all outward appearances I was baptized in a Catholic Church by the newly appointed pastor. THEREFORE: under Canon 209 in this case jurisdiction was supplied and I was baptized a. Catholic. 53
48. St. Augustine, Sermon to the People of Caesaria, No. 6 (Catholic Apologetics Page: 108) 49. Pius IX to the Bishops of Italy, Aug 10 1863. 50. The Catechism Of The Council Of Trent (Page: 102-104) 51. http://www.vaticaninexile.com/2006rebuild/Baptismlg.JPG 52. Dogmatic Canons And Decrees (Page 63) 53. http://www.vaticaninexile.com/ElectionUpdate/IsDavidBawdenanonCatholic.html

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Catholic: Extraordinary Reception of Converts On page 368 54 and in the following paragraphs we describe the method we believe the spirit of Canon Law and Ecclesiastical Norms would require. Allow us to outline it: On the part of the Convert: 1. Learn the Faith. This I have done, as the book and my other writings should prove beyond doubt. 2. Abjuration of Heresy. The book suffices here, as a defense of Catholic Doctrine and condemnation of the heresies I once innocently supported. (This I have continued to do in 'Election Update'.) 3. Profession of Faith. Since I compiled that section of the book, this should suffice to exonerate me, since the book is a PUBLIC act, as required by Canon Law. (Of course this is not the ordinary method prescribed.) On the part of the Church: 1. The Local Ordinary or his delegate receives the abjuration and Profession, and makes certain the one censured has issued public retraction and repaired all scandal caused by his actions, providing these actions were notorious. 2. Then he administers the absolution. (Of course he cannot absolve if the person still holds to some heresy, even if in good faith). Extraordinary form: As for Confession and Absolution from censures, the Church has always sanctioned an extraordinary form in case of necessity: 1. Canon 882 and 2252 allow any priest (under certain restrictions on the part of the Faithful), to validly absolve anyone in danger of death. We presume such absolution suffices for Extreme Unction and Holy Viaticum, although if the person recovers he must seek juridical absolution under penalty of return of censure, if a censure was absolved, (pages 240-242). 2. Medieval Canonists and Theologians held that laymen could hear Confession but not grant absolution to those in danger of death, because the Confession fulfills the penitent's part, showing his good faith, even though the absolution was unavailable. They held this as more certain than the Perfect Act of Contrition, which also sufficed in necessity. They also held that a layman could ABSOLVE from censures in danger of death, although the absolution did not fit one for reception of the Sacraments, as only juridical absolution suffices in this case.I have Professed my Faith and spent my entire life learning and defending our holy Faith against ALL heretics, both conciliar and traditionalist. This to my own detriment and at great loss of 'friends', and even monetary losses. Also my name has been slandered and is being slandered by these heretics, and I consider this will surely continue. Therefore it is my opinion that I have done all in my power to become a Catholic! I rest my case.55 “The Church has but one ruler and one governor, the invisible one, Christ, whom the eternal Father hath made head over all the Church, which is his body; the visible one, the Pope, who, as a legitimate successor of Peter, the Prince of the Apostles, fills the Apostolic Chair.” 56

54. Will the Catholic Church Survive the Twentieth Century? 55. http://www.vaticaninexile.com/ElectionUpdate/IsDavidBawdenanonCatholic.html 56. The Catechism Of The Council Of Trent (Page: 102-104)

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Fulfillment of the second mark: Holy “Moreover, the Church alone has the legitimate worship of sacrifice, and the salutary use of the Sacraments, which are the efficacious instruments of divine grace, used by God to produce true holiness.” 57 “And it was magnified even to the prince of the strength: and it took away from him the continual sacrifice and cast down the place of his sanctuary. And strength was given him against the continual sacrifice, because of sins: and truth shall be cast down on the ground, and he shall do and shall prosper.” 58 As we can see in Holy Scripture God has permitted Satan to have enough power to take away the Continual Sacrifice, which for Catholics is Holy Mass. Holy Scripture attests more in a later chapter, that is eleven, in the book of Daniel. “And arms shall stand on his part, and they shall defile the sanctuary of strength, and shall take away the continual sacrifice, and they shall place there the abomination unto desolation.” 59 Where is the Legitimate Sacrifice of the Mass? To further best describe the times we live in I am going to quote from, Present Crisis of the Holy See, Cardinal Manning, 1861: “The Holy Fathers who have written upon the subject of Antichrist, and of the prophecies of Daniel, without a single exception, as far as I know,—and they are the Fathers both of the East and of the West, the Greek and the Latin Church —all of them unanimously,—say that in the latter end of the world, during the reign of Antichrist, the holy sacrifice of the altar will cease. In the work on the end of the world, ascribed to St. Hippolytus, after a long description of the afflictions of the last days, we read as follows: "The Churches shall lament with a great lamentation, for there shall be offered no more oblation, nor incense, nor worship acceptable to God. The sacred buildings of the churches shall be as hovels; and the precious body and blood of Christ shall not be manifest in those days; the Liturgy shall be extinct; the chanting of psalms shall cease; the reading of Holy Scripture shall be heard no more. But there shall be upon men darkness, and mourning upon mourning, and woe upon woe." Then, the Church shall be scattered, driven into the wilderness, and shall be for a time, as it was in the beginning, invisible, hidden in catacombs, in dens, in mountains, in lurking-places; for a time it shall be swept, as it were, from the face of the earth. Such is the universal testimony of the Fathers of the early centuries. It shall be a persecution in which no man shall spare his neighbour, in which the powers of the world shall wreak upon the Church of God such a revenge as the world before has never known. The Word of God tells us that towards the end of time the power of this world will become so irresistible and so triumphant that the Church of God will sink underneath its hand—that the Church of God will receive no more help from Emperors or kings or princes or legislatures or nations or peoples to make resistance against the power and might of its antagonist. It will be deprived of protection. It will be weakened, baffled and prostrate and will lie bleeding at the feet of the powers of this world...” 60 Clergy are Holy and Venerable “I have told you all this, dearest daughter, that you may the better recognize the dignity to which I have called My ministers, so that your grief at their miseries may be more intense. If they themselves considered their own dignity they would not be in the darkness of mortal sin, or defile the face of their soul. They would not only see their offenses against Me, but also, that, if they gave their bodies to be
57. The Catechism Of The Council Of Trent (Page: 104-106) 58. Daniel 8:11-12 59. Daniel 11:31 60. http://www.vaticaninexile.com/Prophecy/SacrificeFails.html

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burned they would not repay the tremendous grace and favor which they have received, inasmuch as no greater dignity exists in this life. They are My anointed ones, I call them My Christs, because I have given them the office of administering Me to you, and have placed them like fragrant flowers in the mystical body of the holy Church. The angel himself has no such dignity, for I have given it to those men whom I have chosen for My ministers, and whom I have appointed as earthly angels in this life. In all souls I demand purity and charity, that they should love Me and their neighbor, helping him by the ministration of prayer, as I said to you in another place. But far more do I demand purity in My ministers, and love towards Me, and towards their fellow-creatures, administering to them the Body and Blood of My only-begotten Son, with the fire of Charity, and a hunger for the salvation of souls, for the glory and honor of My Name. Even as these ministers require cleanness in the chalice in which this Sacrifice is made, even so do I require the purity and cleanness of their heart and soul and mind. And I wish their body to be preserved, as the instrument of the soul in perfect charity; and I do not wish them to feed upon and wallow in the mire of filth, or to be inflated by pride, seeking great prelacies, or to be cruel to themselves or to their fellow-creatures, because they cannot use cruelty to themselves without being cruel to their fellow-creatures; for, if by sin they are cruel to themselves, they are cruel to the souls of their neighbors, in that they do not give them an example of life, nor care to draw them out of the hands of the Devil, nor to administer to them the Body and Blood of My only-begotten Son, and Me the True Light, as I told you, and the other Sacraments of the holy Church. So that, in being cruel to themselves, they are cruel to others.” 61 Fulfillment of the third mark: Catholic As the Council of Trent teaches: “The third mark of the Church is that she is Catholic; that is universal. And justly is she called Catholic, because, as St. Augustine says, she is diffused by the splendor of one faith from the rising to the setting sun.” I explained in the first mark, One, David Bawden retains Catholicity. “A holy man continueth in wisdom as the sun: but a fool is changed as the moon.”62 Just as the Church since the beginning of its foundation by Our Lord, it professes the same faith as the consistence of the sun. But those that depart from the Church are but fools who change as the moon. Constantly contradicting their own doctrine and always disagreeing with other sects that break away from themselves, ie Protestants, Ecumenists, Modernists, & Traditionalists. Fulfillment of the fourth mark:Apostolic “The true Church is also to be recognized from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world. Hence no one can doubt that the impious opinions which heresy invents, opposed as they are to the doctrines taught by the Church from the days of the Apostles to the present time, are very different from the faith of the true Church. That all, therefore, might know which was the Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy Ghost, who presides over the Church, governs her by no other ministers than those of Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite goodness of God always continued in the Church. And just as this one Church cannot error in faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other societies arrogating to themselves the name of church, must necessarily, because guided by the spirit of the devil, be sunk in the most pernicious errors, of both doctrinal and moral.” 63
61. The Dialogue of St. Catherine of Siena 162-163 62. Ecclesiasticus 27:12 63. The Catechism Of The Council Of Trent (Page: 107)

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To the best of my knowledge there is a Catholic Bishop being reconciled back to the faith. “And yet on Pentecost the number twelve had been restored under the direction of Pope Peter, when the Holy Ghost descended upon them. Today the Church finds Herself with only two successors of the Apostles, Ourself as Successor of Saint Peter and Bishop Robinson who is being reconciled with the Church. We pray God has others in training, studying on their own seeking His Church. May they soon find their way home!” This would fulfill the fourth mark, Apostolic. “The true Church is also to be recognized from her origin, which can be traced back under the law of grace to the Apostles; for her doctrine is the truth not recently given, nor now first heard of, but delivered of old by the Apostles, and disseminated throughout the entire world.”64 In my paper defending Pope Michael, Common Questions From Common Folk, there are people who send us questions that are becoming common, so I am collecting them and answering them. (2). How can you claim to be the Supreme Pontiff if you have never been ordained a priest or bishop? You have not received the Sacrament of Holy Orders and cannot therefore be Pontiff. A. The chronological list of popes given herewith corresponds to that printed in the latest 1939 edition of the Annuario Pontificio, an official publication of the Holy See. (Note: These are not all of the Popes). Layman that have been elected to the Papacy... (The first date is the election the second is there death.) Saint Urban I 227-233 Pope Saint Fabian 239-253 Saint Eusebius 309-311 John III 560-573 John XI 931-936 Benedict VIII 1012-1024 John XX 1024-1033 Pope Saint Peter Celestine V 1294-1294 65 So you are telling me that these popes and Saints that were elected rightfully were not popes, and even for that matter Saints according to you? And you are the one claiming to be Catholic? Pope Pius XII on October 5, 1957 in an audience on the lay apostolate confirmed: If a layman were elected pope, he could accept the election only with the condition of being ready to receive ordination and willingness to receive ordination; the capacity to teach and control, as well as the charisma of infallibility, would be granted to him as of the moment of its acceptance, even before his ordination. Catholic Encyclopedia, Conclave, Volume 4, page 194: When a candidate has obtained the required two-thirds vote in a scrutiny or ballot, … the cardinal dean proceed to ask him whether he will accept the election and by what name he wishes to be known. … The doors have previously been opened by the secretary of the conclave; the masters of ceremonies are present, and formal cognizance is taken of the pope’s answers. Immediately the masters of ceremonies lower the canopies of all the cardinals chairs sve that of the pope-elect, and he is conducted to a neighboring room where is clothed in papal garments. The cardinals then advance and pay him the first “obedience”, or homage. The pope then either confirms or appoints the cardinal camerlengo, who puts upon his finger the Fisherman’s Ring. Then follows the proclamation to the people made by the senior cardinal-deacon, formerly from the central balcony of St. Peter’s overlooking the great Piazza, but since 1870 in St. Peter’s itself. The
64. The Catechism Of The Council Of Trent (Page: 107) 65. Church History

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conclave then usually terminates, … If the pope happens not to be a bishop, he must be consecrated at once and, according to immemorial tradition, by the Cardinal-Bishop of Ostia. If already a bishop, there takes place only the solemn benediction or blessing. However, he enjoys full jurisdiction from the moment of his election. Many other books recount the procedure of vesting prior to ordination. Woywod’s commentary on Pope Pius XII’s decree Vacantis Apostolicae Sedis: When the canonical election has taken place, … The moment he accepts, he is the true Pope and obtains and may exercise full and absolute jurisdiction over the whole world.… This done, the Cardinals show the first “adoration” to the new Pope and the Te Deum is sung, after which the first Cardinal Deacon announces the new Pope to the people, before whom after a short interval the new Pope appears and gives the blessing Urbi et Orbi. … If the one elected is not a priest or bishop, he is to be ordained or consecrated by the dean of the Sacred College, who in this case wears the pallium…

The Importance of Fasting
“In general abstinence from food or drink, a term common to the various Teutonic tongues. Some derive the word from a root whose primary signification means to hold, to keep, to observe or to restrain one's self. The Latin term jejunium denotes an animal intestine which is always empty. Such abstinence varies according to the measure of restriction circumscribing the use of food and drink. Hence it may denote abstinence from all kinds of food and drink for a given period. Such is the nature of the fast prescribed by the Church before Holy Communion (natural fast). It may also mean such abstinence from food and drink as is dictated by the bodily or mental dispositions peculiar to each individual, and is then known as moral or philosophical fast. In like manner the term comprehends penitential practices common to various religious communities in the Church. Finally, in the strict acceptation of the term, fasting denotes abstinence from food, and as such is an act of temperance finding its raison d'être in the dictates of natural law and its full perfection in the requirements of positive ecclesiastical legislation. In Christian antiquity the Eustathians (Sozomen, Hist. Eccl. II, 33) denied the obligation, for the more perfect Christians, of the Church fasts; they were condemned (380) by the Synod of Gangra (can. xiv) which also asserted incidentally the traditional antiquity of the ecclesiastical fasts (Hefele-Leclercq, Hist. des Conciles. French tr. Paris, 1908, 1, p. 1041). Contrary to the groundless assertions of these sectaries, moralists are one in maintaining that a natural law inculcates the necessity of fasting because every rational creature is bound to labor intelligently for the subjugation of concupiscence. As a consequence, rational creatures are logically obliged to adopt means commensurate with the attainment of this end. Amongst the means naturally subserving this purpose fasting lays claim to a place of primary importance. The function of positive law is to intervene in designating days whereon this obligation must be observed, as well as the manner in which the same obligation is to be discharged on days authoritatively appointed. What pertains to the origin as well as to the historical development of this obligation in the Church may be gleaned easily from the articles on ABSTINENCE and BLACK FAST. The law of fasting, ecclesiastical in its genius, is unwritten in its origin, and consequently must be understood and applied with due regard for the customs of various times and places. See the corresponding historico-archaeological articles in the various modern dictionaries and encyclopedias of Christian Archaeology, e.g. Martigny, Kraus, Smith and Cheetham, Cabrol and Leclercq. Details will be found under ADVENT; LENT; VIGIL; EMBER DAYS. In the United 18

States of America all the days of Lent; the Fridays of Advent (generally); the Ember Days; the vigils of Christmas and Pentecost, as well as those (14 Aug.) of the Assumption; (31 Oct.) of All Saints, are now fasting days. In Great Britain, Ireland, Australia and Canada, the days just indicated, together with the Wednesdays of Advent and (28 June) the vigil of Saints Peter and Paul, are fasting days. Fasting essentially consists in eating but one full meal in twenty-four hours and that about midday. It also implies the obligation of abstaining from flesh meat during the same period, unless legitimate authority grants permission to eat meat. The quantity of food allowed at this meal has never been made the subject of positive legislation. Whosoever therefore eats a hearty or sumptuous meal in order to bear the burden of fasting satisfies the obligation of fasting. Any excess during the meal mitigates against the virtue of temperance, without jeopardizing the obligation of fasting. According to general usage, noon is the proper time for this meal. For good reasons this hour may be legitimately anticipated. Grievous sin is not committed even though this meal is taken a full hour before noon without sufficient reason, because the substance of fasting, which consists in taking but one full meal a day, is not imperiled. In like manner, the hour for the midday meal and the collation, may for good reasons be conscientiously inverted. In many of our larger cities this practice now prevails. According to D'Annibale (Summa Theologiae Moralis, 4 ed. III, 134) and Noldin (Summa Theologiae Moralis, n. 674) good reasons justify one in taking a collation in the morning, dinner at noon, and the morning allowance in the evening, because the substance of fasting still remains intact. Nothing like a noteworthy interruption should he admitted during the course of the midday meal, because such a break virtually forms two meals instead of one. Common sense, taking into consideration individual intention and the duration of the interruption, must finally determine whether a given interruption is noteworthy or not. Ordinarily an interruption of one half hour is considered slight. Nevertheless, an individual, after having commenced the midday meal and meeting with a bonafide interruption lasting for an hour or more is fully justified in resuming and finishing the meal after the termination of an interruption. Finally, unless special reasons suggest the contrary, it is not allowed to give immoderate length to the time of this meal. Ordinarily, a duration of more than two hours is considered immoderate in this matter. Besides a complete meal, the Church now permits a collation usually taken in the evening. In considering this point proper allowance must be made for what custom has introduced regarding both the quantity and the quality of viands allowed at this repast. In the first place, about eight ounces of food are permitted at the collation even though this amount of food would fully satisfy the appetites of some persons. Moreover, the attention must be paid to each person's temperament, duties, length of fast, etc. Hence, much more food is allowed in cold than in warm climates, more to those working during the day than to those at ease, more to the weak and hungry than to the strong and well fed. As a general rule whatever is deemed necessary in order to enable people to give proper attention to their duties may be taken at the collation. Moreover, since custom first introduced the collation, the usage of each country must be considered in determining the quality of viands permitted thereat. In some places eggs, milk, butter, cheese and fish are prohibited, while bread, cake, fruit, herbs and vegetables are allowed. In other places, milk, eggs, cheese, butter and fish are permitted, owing either to custom or to Indult. This is the case in the United States. However, in order to form judgments perfectly safe concerning this point, the Lenten regulations of each diocese should be carefully read. Finally, a little tea, coffee, chocolate or such like beverage together with a morsel of bread or a cracker is now allowed in the morning. Strictly speaking, whatever may be classified under the head of liquids may be taken as drink or medicine at any time of the day or night on fasting days. Hence, water, lemonade, soda, water, ginger ale, wine, beer and similar drinks may be taken on 19

fasting days outside meal time even though such beverages may, to some extent, prove nutritious. Coffee, tea, diluted chocolate, electuaries made of sugar, juniper berries, and citron may be taken on fasting days, outside meal time, as medicine by those who find them conducive to health. Honey, milk, soup, broth, oil or anything else having the nature of food, is not allowed under either of the two categories already specified. It is impossible to decide mathematically how much food is necessary to involve a serious violation of this law. Moralists as well as canonists concur in holding that an excess of four ounces would seriously militate against the obligation of fasting, whether that much food was consumed at once or at various intervals during the day because Alexander VII (18 March, 1666) condemned the teaching of those who claimed that food so taken was not to be regarded as equalling or exceeding the amount allowed (Denzinger, Enchiridion Symbolorum et Definitionum, tenth ed. Freiburg im Br., 1908, No. 1129). Though Benedict XIV (Constitutions, Non Ambiginius, 31 May, 1741; in superna, 22 Aug. 1741) granted permission to eat meat on fasting days, he distinctly prohibited the use of fish and flesh at the same meal on all fasting days during the year as well as on Sundays during Lent. (Letter to the Archbishop of Compostella, 10 June, 1745, in Bucceroni Enchiridion Morale No. 147). This prohibition binds all exempted from fasting either because they are compelled to labour or because they are not twenty-one years old. Furthermore this prohibition extends to those allowed meat on fasting days either by dispensation or by Indult. Sin is Committed each time the prohibited action takes place. The ecclesiastical law of fasting embodies a serious obligation on all baptized individuals capable of assuming obligations provided they have completed their twenty-first year and are not otherwise excused. This doctrine is merely a practical application of a universally accepted principle of moralists and canonists whereby the character of obligation in human legislation is deemed serious or light in so far as the material element, involved in the law bears or does not bear a close and intimate relation to the attainment of a prescribed end. Inasmuch as fasting considered as a function of the virtue of temperance bears such a relation to the promotion of man's spiritual well-being (see Lenten Preface in the Roman Missal), it certainly embodies an obligation generally serious. To this a priori reason may be added what Church history unfolds concerning the grave penalties attached to transgressions of this law. The sixty-ninth of the Apostolic Canons decrees the degradation of bishops, priests, deacons, lectors or chanters failing to fast during Lent, and the excommunication of laymen, who fail in this way. The fifty-sixth canon of the Trullan Synod (692) contains similar regulations. Finally Alexander VII (24 Sept., 1665) condemned a proposition formulated in the following terms: Whoso violates the ecclesiastical law of fasting to which he is bound does not sin mortally unless he acts through contempt or disobedience (Denzinger, op. cit., no. 1123). Though this obligation is generally serious, not every infraction of the law is mortally sinful. Whenever transgressions of the law fail to do substantial violence to the law, venial sins are committed. Inability to keep the law of fasting and incompatibility of fasting with the duties of one's state in life suffice by their very nature, to extinguish the obligation because as often as the obligation of positive laws proves extremely burdensome or irksome the obligation is forthwith lifted. Hence, the sick, the infirm, convalescents, delicate women, persons sixty years old and over, families whose members cannot have the necessaries for a full meal at the same time, or who have nothing but bread, vegetables or such like viands, those to whom fasting brings loss of sleep or severe headaches, wives whose fasting incurs their husband's indignation, children whose fasting arouses parent's wrath; in a word, all those who can not comply with the obligation of fasting without undergoing more than ordinary hardship are excused on account of their inability to fulfill the obligation. In like manner unusual fatigue or bodily weakness experienced in discharging one duty and superinduced by fasting lifts the 20

obligation of fasting. However, not every sort of labour, but only such as is hard and protracted excuses from the obligation of fasting. These two conditions are not confined to manual labour, but may be equally verified with regard to brain work. Hence bookkeepers, stenographers, telegraph operators, legal advisers and many others whose occupations are largely mental are entitled to exemption on this score, quite as well as day-labourers or tradesmen. When these causes begetting exemption by their very nature, do not exist, lawfully constituted superiors may dispense their subjects from the obligation of fasting. Accordingly the Sovereign Pontiff may always and everywhere grant valid dispensations from this obligation. His dispensations will be licit when sufficient reasons underlie the grant. In particular cases and for good reasons, bishops may grant dispensations in their respective dioceses. Unless empowered by Indult they are not at liberty to dispense all their subjects simultaneously. It is to be noted that usually bishops issue just before Lent circulars or pastorals, which are read to the faithful or otherwise made public, and in which they make known, on the authority of the Apostolic See, the actual status of obligation, dispensations, etc. Priests charged with the care of souls may dispense individuals for good reason. Superiors of religious communities may dispense individual members of their respective communities provided sufficient reasons exist. Confessors are not qualified to grant these dispensations unless they have been explicitly delegated thereunto. They may, however, decide whether sufficient reason exists to lift the obligation. Those who have permission from the Holy See to eat meat on prohibited days, may avail themselves of this concession at their full meal, not only on days of abstinence but also on fasting days. When age, infirmity or labour releases Christians from fasting, they are at liberty to to eat meat as often as they are justified in taking food, provided the use of meat is allowed by a general indult of their bishop (Sacred Penitentiaria, 16 Jan., 1834). Finally, the Holy See has repeatedly declared that the use of lard allowed by Indult comprehends butter or the fat of any animal. No student of ecclesiatical discipline can fail to perceive that the obligation of fasting is rarely observed in its integrity nowadays. Conscious of the conditions of our age, the Church is ever shaping the requirements of this obligation to meet the best interests of her children. At the same time no measure of leniency in this respect can eliminate the natural and divine positive law imposing mortification and penance on man on account of sin and its consequences. (Council of Trent, Sess. VI. can. xx )” 66

The Black Fast
“This form of fasting, the most rigorous in the history of church legislation, was marked by austerity regarding the quantity and quality of food permitted on fasting days as well as the time wherein such food might be legitimately taken. In the first place more than one meal was strictly prohibited. At this meal flesh meat, eggs, butter, cheese, and milk were interdicted (Gregory I, Decretals IV, cap. vi; Trullan Synod, Canon 56). Besides these restrictions abstinence from wine, specially during Lent, was enjoined (Thomassin, Traité des jeûnes de l'Eglise, II, vii). Furthermore, during Holy Week the fare consisted of bread, salt, herbs, and water (Laymann, Theologia Moralis, Tr. VIII; De observatione jejuniorum, i). Finally, this meal was not allowed until sunset. St. Ambrose (De Elia et jejunio, sermo vii, in Psalm CXVIII), St. Chrysostom (Homil. iv in Genesim), St. Basil (Oratio i, De jejunio) furnish unequivocal testimony concerning the three characteristics of the black fast. The keynote of their teaching is sounded by St. Bernard (Sermo. iii, no. 1, De Quadragesima), when he says "hitherto we have
66. See Work Cited

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fasted only until none" (3 p.m.) "whereas, now" (during Lent) "kinds and princes, clergy and laity, rich and poor will fast until evening". It is quite certain that the days of Lent (Muller, Theologia Moralis, II, Lib. II, Tr. ii, sect. 165, no. 11) as well as those preceding ordination were marked by the black fast. This regime continued until the tenth century when the custom of taking the only meal of the day at three o'clock was introduced (Thomassin, loc. cit.). In the fourteenth century the hour of taking this meal was changed to noon-day (Muller, loc. cit.). Shortly afterwards the practice of taking a collation in the evening began to gain ground (Thomassin, op. cit., II, xi). Finally, the custom of taking a crust of bread and some coffee in the morning was introduced in the early part of the nineteenth century. During the past fifty years, owing to ever changing circumstances of time and place, the Church has gradually relaxed the severity of penitential requirements, so that now little more than a vestige of former rigor obtains.” 67

The Importance of Mortification
“One of the methods which Christian asceticism employs in training the soul to virtuous and holy living. The term originated with St. Paul, who traces an instructive analogy between Christ dying to a mortal and rising to an immortal life, and His followers who renounce their past life of sin and rise through grace to a new life of holiness. "If you live after the flesh", says the apostle, "you shall die, but if through the spirit you mortify the deeds of the flesh, you shall live" (Romans 8:13; cf. also Colossians 3:5, and Galatians 5:24). From this original use of the term, we see that mortification, though under one aspect it is a law of death, under another and more fundamental aspect it is a law of life, and does not destroy but elevates nature. What it slays is the disease of the soul, and by slaying this it restores and invigorates the soul's true lief. Of the diseases it sets itself to slay, sin, the one mortal disease of the soul, holds the first place. Sin committed it destroys, by impelling to true penitence and to the use of those means of forgiveness and restoration which our Lord has confided to His Church. Temptations to sin it overcomes by inducing the will to accept hardships, however grace, rather than yield to the temptations. To this extent, mortification is obligatory on all, but those who wish to be more thorough in the service of Christ, carry it further, and strive with its aid to subdue, so far as is possible in this life, that "rebellion" of the flesh against the spirit which is the internal incentive to sin. What is needed to achieve this victory is that the passions and sensual concupiscences, which when freely indulged exercise so pernicious an influence on human conduct, should be trained by judicious repression to subordinate and conform their desires to the rule of reason and in faith, as discerned by the mind. But for this training to be effectual it is not sufficient to restrain these desires of the flesh only when their demands are unlawful. They represent atwist in the nature, and must be treated as one treats a twisted wire when endeavoring to straighten it, namely, by twisting it the opposite way. Thus in the various departments of ascetic observance, earnest Catholics are constantly found denying themselves even in matters which in themselves are confessedly lawful. Mortification, viewed thus as a means of curing bad habits and implanting good ones, has its recognized place in the methods even of those who are engaged in pursuing purely natural ends. What is peculiar to Christian mortification is, that it relies for the attainment of its spiritual objects, not merely on this natural efficacy of its methods, but still more on the aids of divine grace, for which, by its earnestness in self-discipline and the Christian motive which inspires it, it can plead so powerfully with God. And here, as further
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contributing to increase it spiritual efficacy, another motive for which it is practiced comes in. It is practiced likewise as an expiation for past sins and shortcomings, for it is the belief of the Catholic Church, that, although only the Atonement of Christ can offer adequate expiation for the sins of men, men ought not to make that an excuse for doing nothing themselves, but should rather take it as an incentive to add their own expiations to the extent of their power, and should regard such personal expiations as very pleasing to God. This explains why many of the mortifications practiced by devout persons are not directly curative of evil propensities, but take the form of painful exercise and privations self-inflicted because they are painful, e.g., fastings, hard beds, abstention from lawful pleasures, etc. Not that these external mortifications are of themselves available, for spiritual writers never tire of insisting that the internal mortification or pride and self-love in their various forms are essential, but that external penances are good only so far as they spring from this internal spirit, and react by promoting it.” 68

The Importance of Asceticism
“The word asceticism comes from the Greek askesis which means practice, bodily exercise, and more especially, athletic training. The early Christians adopted it to signify the practice of the spiritual things, or spiritual exercises performed for the purpose of acquiring the habits of virtue. At present it is not infrequently employed in an opprobrious sense, to designate the religious practices of oriental fanatics as well as those of the Christian saint, both of whom are by some placed same category. It is not uncommonly confounded with austerity, even by Catholics, but incorrectly. For although the flesh is continuously lusting against the spirit, and repression and self-denial are necessary to control the animal passions, it would be an error to measure a man's virtue by the extent and character of his bodily penances. External penances even in the saints, are regarded with suspicion. St. Jerome, whose proneness to austerity makes him an especially valuable authority on this point, thus writes to Celantia: Be on your guard when you begin to mortify your body by abstinence and fasting, lest you imagine yourself to be perfect and a saint; for perfection does not consist in this virtue. It is only a help; a disposition; a means though a fitting one, for the attainment of true perfection. Thus asceticism according to the definition of St. Jerome, is an effort to attain true perfection, penance being only an auxiliary virtue thereto. It should be noted also that the expression "fasting and abstinence" is commonly used in Scripture and by ascetic writers as a generic term for all sorts of penance. Neither should asceticism be identified with mysticism. For although genuine mysticism can not exist without asceticism, the reverse is not true. One can be an ascetic without being a mystic. Asceticism is ethical; mysticism, largely intellectual. Asceticism has to do with the moral virtues; mysticism is a state of unusual prayer or contemplation. They are distinct from each other, though mutually co-operative. Moreover although asceticism is generally associated with the objectionable features of religion, and is regarded by some as one of them, it may be and is practiced by those who affect to be swayed by no religious motives whatever. It is prompted by the desire to do the will of God, any personal element of self-satisfaction which enters the motive vitiating it more or less. Its object is the subordination of the lower appetites to the dictates of right reason and the law of God, with the continued and necessary cultivation of the virtues which the Creator intended man to possess. Absolutely speaking, the will of God in this matter is discoverable by human reason, but it is explicitly laid down for us in the Ten Commandments, or Decalogue, which furnishes a complete code of ethical conduct. Some of
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these commandments are positive; others, negative. The negative precepts, "thou shalt not kill", "thou shalt not commit adultery", etc., imply the repression of the lower appetites, and consequently call for penance and mortification; but they intend also, and effect, the cultivation of the virtues which are opposed to the things forbidden. They develop meekness, gentleness, self-control, patience, continence, chastity, justice, honesty, brotherly love, which are positive in their character, magnanimity, liberality, etc.; while the first three which are positive in their character, "thou shall adore thy God", etc., bring into vigorous and constant exercise the virtues of faith, hope, charity, religion, reverence and prayer. Finally the fourth insists on obedience, respect for authority, observance of law, filial piety, and the like. Such were the virtues practiced by the mass of the people of God under the Old Law, and this may be considered as the first step in true asceticism. For apart from the many instances of exalted holiness among the ancient Hebrews, the lives of the faithful followers of the Law, that is the main body of the ordinary people must have been such as the Law enjoined and although their moral elevation might not be designated as asceticism in the present restricted and distorted meaning of the term, yet it probably appeared to the pagan world of those times very much as exalted virtue does to the world today. Even the works of penance to which they were subjected in the many fasts and abstinences, as well as the requirements of their ceremonial observances were much more severe than those imposed up the Christians who succeeded them. In the New Dispensation the binding force of the Commandments continued, but the practice of virtue took on another aspect, in as much as the dominant motive presented to man for the service of God was not fear, but love, though fear was no means eliminated. God was to be the Lord indeed, but He was at the same time the Father and men were His children. Again, because of this sonship the love of one's neighbor ascended to higher plane. The "neighbor" of the Jew was one of the chosen people, and even of him rigorous justice was to be exacted; it was an eye for an eye and tooth for a tooth. In the Christian dispensation the neighbor is not only one of the true faith, but the schismatic, the outcast, and the pagan. Love is extended even to one's enemies, and we are bidden to pray for, and to do good to them who revile and persecute us. This supernatural love for even the vilest and most repellent representatives of humanity constitutes one of the distinctive marks of Christian asceticism. Moreover, the more extended and luminous revelation of Divine things, coupled with the greater abundance of spiritual assistance conferred chiefly through the instrumentality of the sacraments, make practice of virtue easier and more attractive at the same time more elevated, generous, intense and enduring, while the universality of Christianity lifts the practice of asceticism out of the narrow limitations of being the exclusive privilege of a single race into a common possession of all nations of the earth. The Acts of the Apostles show the transformation immediately effected among devout Jews who formed the first communities of Christians. That new and elevated form of virtue has remained in the Church ever since. Wherever the Church has been allowed to exert her influence we find virtue of the highest order among her people. Even among those whom the world regards as simple and ignorant there are most amazing perceptions of spiritual truths, intense love of God and of all that relates to Him, sometimes remarkable habits of prayer, purity of life both in individuals and in families, heroic patience in submitting to poverty, bodily suffering, and persecution, magnanimity in forgiving injury, tender solicitute for the poor and afflicted, though they themselves may be almost in the same condition; and what most characteristic of all, a complete absence of envy of the rich and powerful and a generally undisturbed contentment and happiness in their own lot; while similar results are achieved among the wealthy and great, though not to the same extent. In a word, there is developed an attitude of soul so much at variance with the principles and methods generally obtaining in the pagan world that, from the 24

beginning, and indeed throughout, under the Old Law, it was commonly described and denounced as folly. It might be classified as very lofty asceticism if its practice were not so common, and if the conditions of poverty and suffering in which these virtues are most frequently practiced were not the result of physical or social necessity. But even if these conditions are not voluntary, the patient and uncomplaining acceptance of them constitutes a very noble kind of spirituality which easily develops into one of a higher kind and may be designated its third New Law we have not merely the reaffirmation of the precepts of the Old, but also the teachings and example of Christ Who, besides requiring obedience to the Commandments, continually appeals to His followers for proofs of personal affection and a closer imitation of His life than is possible by the mere fulfillment of the Law. The motives and the manner of this imitation are laid down in the Gospel, which as the basis taken by ascetical writers for their instructions. This imitation of Christ generally proceeds along three main lines, viz.: mortification of the senses, unworldliness, and detachment from family ties. It is here especially that asceticism comes in for censure on the part of its opponents. Mortification, unworldliness, and detachment are particularly obnoxious to them. But in answer to their objection it will be sufficient to note that condemnations of such practices or aspirations must fall on Holy Scripture also, for it gives a distinct warrant for all three. Thus we have, as regards mortification, the words of St. Paul, who says: "I chastise my body and bring it into subjection: lest perhaps when I have preached to others I myself should be castaway" (1 Corinthians 9:27); while Our Lord Himself says: "He that taketh not up his cross, and followeth Me, is not worthy of Me" (Matthew 10:38). Commending unworldliness, we have: "My kingdom is not of this world" (John 18:36); approving detachment, there is the text, not to cite others: "if any man come to Me and hate not his father, and mother, and wife, and children, and brethren and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14:26). It is scarcely necessary to note however, that the word "hate" is not to be taken in its strict sense, but only as indicating a greater love for God than for all things together. Such is the general scheme of this higher order of asceticism. The character of this asceticism is determined by its motive. In the first place a man may serve God in such a way that he is willing to make any sacrifice rather than commit a grievous sin. This disposition of soul, which is the lowest in the spiritual life, is necessary for salvation. Again, he may be willing to make such sacrifices rather than offend God by venial sin. Lastly he may, when this no question of sin at all, be eager to do whatever will make his life harmonize with that of Christ. It is this last motive which the highest kind of asceticism adopts. These three stages are called by St. Ignatius "the three degrees of humility", for the reason that they are the three steps in the elimination of self, and consequently three great advances towards union with God, who enters the soul in proportion as self is expelled. It is the spiritual state of St. Paul speaks when he says: "And I live, now not I ; but Christ liveth in me" (Galatians 2:20). Other ascetic writers describe them as states or conditions of the beginners the proficient and the perfect. They are not, however, to be considered chronologically distinct; as if the perfect man had nothing to do with the methods of the beginner, or vice versa. "The building of the spiritual edifice", says Scaramelli, "is simultaneous in all its parts. The roof is stretched while the foundations are being laid. "Hence the perfect man, even with his sublime motive of imitation, has always need of the fear of damnation, in order that, as St. Ignatius expresses it, if ever the love of God grows cold, the fear of Hell may rekindle it again. On the other hand, the beginner who has broken with mortal sin has already started in his growth to perfect charity. These states are also described as the purgative, illuminative, and unitive ways. It is evident that the practice of unworldliness, of detachment from family and other ties, must be or the greatest number not the actual 25

performance of those things, but only the serious disposition or readiness to make such sacrifices, in case God should require them, which, as a matter of fact in their case, He does not. They are merely affective, and not effective, but none the less they constitute a very sublime kind of spirituality .Sublime as it is, there are many examples of it in the Church, nor is it the exclusive possession of those who have abandoned the world or are about to do so, but it is the possession also of many whom necessity compels to live in the world, married as well as single, of those who are in the enjoyment of honor and wealth and of responsibility as well as of those who are in opposite conditions. They cannot effectively realize their desires or aspirations but their affections take that direction. Thus there are multitudes of men and women who though living in the world are not of it, who have no liking or taste for worldly display, though often compelled by their position, social or otherwise, to assume it, who avoid worldly advancement or honor not out of pusillanimity, but out of unconcern, or contempt, or knowledge of its danger; who, with opportunities for pleasure, practice penance, sometimes of the most rigorous character who would willingly, if it were possible, give up their lives to works of charity or devotion, who love the poor and dispense alms to the extent of, and even beyond, their means, who have strong attraction for prayer, and who withdraw from the world when it is possible for the meditation of divine things; who frequent the sacraments assiduously; who are the soul of every undertaking for the good of their fellow -men and the glory of God; and whose dominant preoccupation in the advancement of the interest of God and the Church. Bishops and priests especially enter into this category. Even the poor and humble, who, having nothing to give, yet would give if they had any possessions, may be classed among such servants of Christ. That this asceticism is not only attainable but attained by laymen serves to bring out the truth which is sometimes lost sight of, viz., that the practice of perfection is not restricted to the religious state. In fact, though one may live in the state of perfection, that is, be a member of a religious order, he may be surpassed in perfection by a layman in the world. But to reduce these sublime dispositions to actual practice, to make them not only affective but effective to realize what Christ meant when, after having told the multitude on the Mount of the blessedness of poverty of spirit, He said to the Apostles, "Blessed are you who are poor", and to reproduce also the other virtues of Christ and the Apostles, the Church has established a life of actual poverty, chastity, and obedience. For that purpose, it has founded religious orders, thus enabling those who are desirous and able to practice this higher order of asceticism, to do so with greater facility and in greater security.” 69

What does Fasting, Mortification, and Asceticism have to do with the Church?
“Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.” 70 “Therefore will I judge every man according to his ways, O house of Israel, saith the Lord God. Be converted, and do penance for all your iniquities: and iniquity shall not be your ruin.” 71 “But unless you shall do penance, you shall all likewise perish.” 72

69. See Work Cited 70. Apoc. Iii. 19. 71. Ezech xvIII. 30 72. Luke 13:3

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“The Pharisee standing, prayed thus with himself: O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess.” 73 Fasting is a sign of holiness! When one is more mortified the more the body is subjugated to the soul. “No student of ecclesiastical discipline can fail to perceive that the obligation of fasting is rarely observed in its integrity nowadays. Conscious of the conditions of our age, the Church is ever shaping the requirements of this obligation to meet the best interests of her children. At the same time no measure of leniency in this respect can eliminate the natural and divine positive law imposing mortification and penance on man on account of sin and its consequences. (Council of Trent, Sess. VI. can. xx) ...To this a priori reason may be added what Church history unfolds concerning the grave penalties attached to transgressions of this law. The sixty-ninth of the Apostolic Canons decrees the degradation of bishops, priests, deacons, lectors or chanters failing to fast during Lent, and the excommunication of laymen, who fail in this way.” 74 One might say, excommunication for not fasting, is that not a little bit overboard? Let me ask you is it better to save your soul or have it damned? Look at all of those who are under Anti Pope Benedict XVI and that are practicing the “priesthood.” Do they observe fasting? Do they preach that one ought to fast? Now what about those who were the predecessors especially John Paul II “the Great Deceiver.” “By their fruits you shall know them.” 75 “For although the flesh is continuously lusting against the spirit, and repression and self-denial are necessary to control the animal passions, it would be an error to measure a man's virtue by the extent and character of his bodily penances. External penances even in the saints, are regarded with suspicion. St. Jerome, whose proneness to austerity makes him an especially valuable authority on this point, thus writes to Celantia: Be on your guard when you begin to mortify your body by abstinence and fasting, lest you imagine yourself to be perfect and a saint; for perfection does not consist in this virtue. It is only a help; a disposition; a means though a fitting one, for the attainment of true perfection. ” Asceticism is the method and practice to obtain Heaven. Without it, how can we get to Heaven?

Conclusion
One must be able to see the complete difference between the true Church and that of the false one. The true Church being headed under Pope Michael, and the false ones are scattered elsewhere. “But, I, like my brethren, offer up my life and my body for the laws of our fathers.” 76 “And he spoke also a parable to them, that we ought always to pray, and not to faint, Saying: There was a judge in a certain city, who feared not God, nor regarded man. And there was a certain widow in that city, and she came to him, saying: Avenge 77 me of my adversary. And he would not for a long time. But afterwards he said within himself: Although I fear not God, nor regard man, Yet because this widow is troublesome to me, I will avenge her, lest continually coming she weary me. And the Lord said: Hear what the unjust judge saith. And will not God revenge his elect who cry to him day and night: and will he have patience in their regard? I say to you, that he will quickly revenge them. But yet the Son of man, when he cometh, shall he find, think you, faith on earth? 78
73. Luke 18:12 74. This was written in Catholic Encyclopedia in 1910! 75. Matthew 7:16 76. 2 Mach. 7, 37. 77. "Avenge"... That is, do me justice. It is a Hebraism. 78. Luke 18: 1-8

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Works Cited
"ecumenism." The American Heritage® Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. 21 Apr. 2008. <Dictionary.com http://dictionary.reference.com/browse/ecumenism>. O'Neill, James David. "The Black Fast." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 19 May 2008 <http://www.newadvent.org/cathen/02590c.htm>. O'Neill, James David. "Fasting." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 19 May 2008 <http://www.newadvent.org/cathen/05789c.htm>. O'Neill, James David. "Mortification" The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 19 May 2008 <http://www.newadvent.org/cathen/10578b.htm>. O'Neill, James David. "Asceticism." The Catholic Encyclopedia. Vol. 2. New York: Robert Appleton Company, 1907. 19 May 2008 <http://www.newadvent.org/cathen/01767c.htm>. (http://www.fordham.edu/halsall/mod/1969ottoviani.html) Holy Bible The Douay - Rheims Nihil Obstat: Arthur J. Scanlan, S.T.D. Censor Librorum Imprimatur: Francis J. Spellman, D.D. Archbishop of New York, New York February 3 , 1941 Original Publisher: The Douay Bible House, New York, 1941 What is Liberalism? Dr. Don felix Sarda Y Calvany Translated and Adapted For American Readership by Conde B. Fallen, Ph.D., LL.D. Nihil Obstat: F. G. Holweck Censor Librorum St. Louis, June 26th, 1899 Imprimatur: John J. Jain Archbishop of St. Louis St. Louis, Missouri June 30, 1899 Copyright © 1899 By B. Herder Book Co. The Roman Catechism:The Catechism Of The Council Of Trent (Ordered By The Council Of Trent Edited Under St. Charles Borromeo Published By Decree Of Pope St. Pius V) Translated Into English With Notes By: John A. McHugh, O.P., S.T.M., Litt.D. Charles J. Callan, O.P., S.T.M., Litt.D. NIHIL OBSTAT: V.F. O'Daniel, O.P., S.T.M. T. M. Schwertner, O.P., S.T. LR. IMPRIMI POTEST: J.R. Meagher, O.P., S. T. LR. Provincialis NIHIL OBSTAT: A. J. Scanlan. S. T. D. Censor Librorum IMPRIMATUR: Patritius J. Hayes, Achiepiscopus Neo-EboracensisNeo-Eboraci, Die 3 Januarii, 1923

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Catholic Apologetics (God, Christianity and the Church) A Course In Religion For Catholic High Schools and Academics Book IV By: Fr. John Laux, M.A. NIHIL OBSTAT: Arthur J. Scanlan, S.T.D. Censor Librorum IMPRIMATUR: +Patrick Cardinal Hayes Archbishop of New York August 27, 1928 Catholic Morality (Sin, Virtue, Conscience, Duties to God, Neighbor, Etc.) A Course In Religion For Catholic High Schools and Academics Book III By: Fr. John Laux, M.A. NIHIL OBSTAT: J.M. Lehlen Censor Librorum IMPRIMATUR: + Francis W. Howard Bishop of Covington, Kentucky March 25, 1932 Quo Primum Pope St. Pius V - July 14, 1570 Mass and The Sacraments (The Mass, Seven Sacraments, Indulgences, Sacramentals) A Course In Religion For Catholic High Schools and Academics Book II Written by Fr. John Laux, M.A. NIHIL OBSTAT: J.M. Lehlen Censor Librorum IMPRIMATUR: + Francis W. Howard Bishop of Covington, Kentucky March 25, 1932 Copyright 1934 by Benziger Brothers Copyright 1990 by TAN Books and Publishers, Inc. Novus Ordo Missal Church History (A Complete History Of The Catholic Church To 1940) By: Rev. John Laux, M.A. NIHIL OBSTAT: Arthur J. Scanlan. S.T.D. Censor Librorum IMPRIMATUR: Patrick Cardinal Hayes Archbishop of New York New York May 20, 1930 Copyright © 1930, 1931, 1932, 1945 By Benziger Brothers, New York Republished in 1989 by TAN Books and Publishers, Inc. The Dialogue of St. Catherine of Siena

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