“Christ’s title “the Son of Man” meant that He was representative not of the Jews alone, nor of the Samaritans alone, but of all mankind. His relation to mankind was similar, as we have said, to that of Adam.
He was made man and qualified Himself for copartnership with human nature. He entered into the reality of common humanity. He assumed a human nature into His sacred person.” Archbishop Fulton J. Sheen
“The heart of liturgical worship is the Mass. Just as the redemptive work reached its culminating point on Calvary by His death on the Cross, so too, the liturgical action, which continues His work in the world, has its climax in the Mass, which renews and perpetuates on our alters the Sacrifice of the Cross.
Jesus has willed that the precious fruits of redemption, which He merited on Calvary for the whole human race, be applied and transmitted to each of the faithful in a particular way by their participation in the Eucharistic Sacrifice.
This fountain of grace which Jesus opened on Calvary continues to pour over our alters; all the faithful are obliged to approach it at least once a week by attending Sunday Mass, but we may approach it even daily, each time we are present at the Holy Sacrifice.
Holy Mass is truly the “fountain of life”. By offering and immolating Himself continually on our altars, Jesus repeats to us, “If any man thirst, let him come to Me and drink.” (Jn 7,37).
“The august Sacrifice of the Altar,” says the Encyclical Mediator Dei, “is not merely a commemoration of the Passion and death of Christ, but a true and proper sacrifice, in which, by immolating Himself in an unbloody manner, the Great High Priest renews His previous act on the Cross.”
The Victim is the same, so is the Priest; nothing but the manner of offering is different — bloody on the Cross, unbloody on the altar. If we do not see in the Mass, as Mary did on Calvary, the torn Body of Christ and the Blood flowing from His wounds, we do have, by virtue of the Consecration, the real presence of this Body and Blood.
Moreover, as this divine presence becomes actualized under two distinct species, the bloody death on Calvary is mystically renewed by the real separation of the Body and Blood of the Saviour.”
St. Thomas maintains: ‘Each one is under obligation to show forth his faith, either to instruct and encourage others of the faithful, or to repel the attacks of unbelievers’ (S. Thomas, Summa theologiae, II-II, quaest. 3, art. 2, ad 2).
To recoil before an enemy, or to keep silence when from all sides such clamors are raised against truth, is the part of a man either devoid of character or who entertains doubt as to the truth of what he professes to believe. […] Nothing emboldens the wicked so greatly as the lack of courage on the part of the good.
Or, in a more modern vein “all that is required for evil to prosper is for good men to do nothing.”
Cardinal Walter Brandmüller, one of the four ‘dubia’ cardinals
Speaking at the symposium ‘Catholic Church: Where are you heading?,’ Cardinal Brandmüller said “when Catholics en masse consider it legitimate to remarry after divorce or use contraception … this is not a mass witness to the faith, but a mass departure from it.”
Food for thought then … when is it bad to refrain from attesting to the Truth?
Bishop Athanasius Schneider in Rome, April 7, 2018, Diane Montagna/LifeSiteNews
Bishop Athanasius Schneider, in Rome, April 7, 2018, quoting an encyclical from 1890, said: “Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured, God aiding, the triumph: “Have confidence; I have overcome the world” (Jn 16:33). […] The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power” (Encyclical Sapientiae Christianae, January 10, 1890).
Pope John XXIII
Pope John XXIII taught: “All the evils which poison men and nations and trouble so many hearts have a single cause and a single source: ignorance of the truth—and at times even more than ignorance, a contempt for truth and a reckless rejection of it. […]
Anyone who consciously and wantonly attacks known truth, who arms himself with falsehood in his speech, his writings, or his conduct in order to attract and win over less learned men and to shape the inexperienced and impressionable minds of the young to his own way of thinking, takes advantage of the inexperience and innocence of others and engages in an altogether despicable business.”
Blessed John Henry Newman
Blessed John Henry Newman’s 1859 essay On Consulting the Faithful in Matters of Doctrine. emphasized the laity’s role in matters of doctrine, and sought to distinguish what is a true sensus fidei (sense of the faith) of believers and what is not.
“In the history of the people of God, it has often been not the majority but rather a minority which has truly lived and witnessed to the faith,” he said. “The experience of the Church shows that sometimes the truth of the faith has been conserved not by the efforts of theologians or the teaching of the majority of bishops but in the hearts of believers.”
Church Militant …
Having a majority does not automatically confer “truth” and “good” and “just” upon any particular sociopolitical direction of a society or group. Can we still tell the difference between right and wrong, or is our moral compass broken irreparably?
“Mother of Sorrows”, Benedictines of Mary Queen of Apostles, from the album “Lent At Ephesus”, (2014)
I started this yesterday and posted the beginning at the end of yesterday’s post. Nothing here is “Real Joe”, just a brief quote from “Divine Intimacy” and a rather long, but extremely important and moving excerpt from Father John A. Kane’s “How To Make A Good Confession”.
Gentle Reader’s mileage may vary if you are not in this head-space … I wouldn’t have given this much thought a few years ago, but when one is ready, then it speaks.
“… This is a sign of real fidelity, to persevere even in the darkest moments, when all seems lost, and when a friend, instead of triumphing, is reduced to defeat and profound humiliation.
Fr. Gabriel of St. Mary Magdalen, O.C.D
It is easy to be faithful to God when everything goes smoothly, when His cause triumphs; but to be equally faithful in the hour of darkness, when, for a time, He permits evil to get the upper hand, when everything that is good and holy seems to be swept away and irrevocably lost — this is hard, but it is the most authentic proof of real love. (Fr. Gabriel of St. Mary Magdalen, O.C.D. from the book “Divine Intimacy” meditations on the interior life for every day of the liturgical year.pp 400).
And from Fr. John A. Kane:
“Repentance (from the Greek: Metanoia) is the mind itself changed and transformed. It is the supernatural conquering the natural. It is the assumption of the spirit of Christ according to the words of St. Paul: “Let this mind be in you which was also in Christ Jesus”. (Phil. 2:5) Thus it is evident that penitence, in its entirety, is perennial.
It has not always the same quality, however. It assumes different phases, and in this respect it is like a lifelong grief. The first outbreak of sorrow will subside. The wilderness of desolation will bloom again with fragrant flowers. In resignation to the divine will, the soul will be flooded with light, peace, and joy. Then it will glory in the consciousness that it is suffering with Christ.
Fr. John A. Kane, 1912 – 1962
Its sorrow is now more abiding; it has taken root in the very depths of the soul’s consciousness; it clings to the soul far more tenaciously than the first convulsive paroxysm of grief. Without any external evidence, sorrow has silently transfigured the soul’s life, uniting it more fully, more consciously with its God. A calm and permanent sorrow, which at first terrorized the soul, now lovingly embraces it and gradually sinks into its extreme depths, while externally there may have been no sign of its existence.
Penitence acts likewise. The initial expression of grief will cease; the tears will by degrees diminish; the would inflicted by sin will gradually close. The first instinctive feelings of disappointment with self, loathing, and remorse will quiet down and become more reasonable. But the awful realization of the soul’s spiritual state, the one all-absorbing thought of the horror of sin, will be more vivid, immeasurably truer, and will assume a more disciplined form.
And as the interior spirit of repentance grows and at the same time becomes calmer, gentler, and more enlightened, the sense of the meaning of sin will intensify, and the thought of God’s mercy to sinners will rouse the soul’s hope and dispel the mists and shadows of that first anguish of somewhat unrealistic sorrow and remorse. The soul’s powers, thus renewed, will now live their life in the eternal sunshine of the mercy and love of God.
Peter Paul Rubens – Vision of Ezekiel
To the superficial observer, repentance may then appear to have ceased. It has, however, only sunk deeper into the soul. It is invisible because it has rooted itself in the soul’s innermost being. Its very hiddenness robs it of all external assertiveness. It has thoroughly intermingled with the soul’s deepest source of life, like food completely assimilated by the body.
It has made the soul far more responsive to grace; it has sensitized the soul’s faculties; it has silently and secretly developed the soul’s realization of God’s most wondrous prerogative: mercy; it has bound the soul irrevocably to Christ and revived the soul’s adoption by Him who “desires not the death of the wicked, but that the wicked turn from his way and live” (Cf. Ezek. 33:11) thus it has become the impetus of the soul’s advancement in virtue, the inspiration of its power for good, and its daily shield in its struggle for eternal life.
The Apostle Matthew and Angel (Rembrandt, 1661)
The soul now serves God more freely and more lovingly because it realizes the contrast between its past sinfulness and its present holiness, and the marvelous way in which the mercy of God has affected the change. This perennial penitential state, because of its hidden and profound depth, is all the more real. It is a creature of intelligence and calm confidence, not of blind instinct and selfish sorrow for sin. It transcends the natural because it is born of faith. A pious legend states that even to the day of his martyrdom, St. Peter, whenever he heard the crowing of the cock, wept anew.
The mighty flood of sorrow still flowed that broke forth within him when, on the night of his denial, he went out and wept bitterly (Matt. 26:75). In his epistles, penitence is not mentioned. But no other letters are more replete with soul stirring pleas for humility, watchfulness, and fear.
“Be ye subject therefore,” he says, “to every human creature for God’s sake.” (1 Pet. 2:13) In like manner, ye young men, be subject to the ancients. … Insinuate humility one to another, for God resisteth the proud, but to the humble He giveth grace. Be you humbled, therefore, under the mighty hand of God, that He may exalt you in the time of visitation, casting all your care upon him, for He hath care of you. Be sober and watch, because your adversary the Devil, as a roaring lion, goeth about seeking whom he may devour.” (1 Pet. 5:5-8) “Be prudent therefore, and watch in prayers.” (1 Pet. 4:7) “Fear God.” (1 Pet 2:17) “Converse in fear during the time of your sojourning here.”
St. Paul’s letters, on the contrary, are striking for their tone of repentance. The great apostle cannot forget the sins of his youth. “I am,” he says, “the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God.” (1 Cor. 15:9)
Saint Paul The Apostle, probably by Valentin de Boulogne
“A faithful saying and worthy of all acceptation, that Christ Jesus came into this world to save sinners, of whom I am the chief. But for this cause I have obtained mercy, that in me first Christ Jesus might show forth all patience, for the information of them that shall believe in Him unto life everlasting.” (1 Tim. 1:15-16)
Penitence deserving the name, then, is not a mere passing act but a permanent state — a supernatural sorrow not fitfully but continually welling up within us, a condition of soul lasting until death. At no stage of the spiritual life may we dispense with it. It is necessary for the one who has advanced in virtue, as well as for the hardened sinner.
King David Playing the Harp – Gerard van Honthorst
We are reminded of this in Confession. When slight imperfections form the subject matter of our accusation, the priest may well ask us to recall, in a general way, some former mortal sins, if any, or other venial sins, and to include them in our act of contrition. This is done to enliven our sense of sin and to increase our repentance.
Wonderfully retentive is the sinner’s memory. The reason is that the remembrance of past guilt and of God’s grace, which raised the sinner from spiritual death to spiritual life, can coexist in the soul.
God’s own eternity seems to be stamped upon the sinner’s conscience, that he may not be without fear for forgiven sin, that the abiding knowledge of former sin and the punishment thereof may, all his days, wring from him the wail that will finally remove the last vestige of both sin and punishment. “Wash me yet more from my iniquities and cleanse me from my sin.” (Ps. 50.4 Ps, 51:2)
St John the Apostle – Pieter Paul RUBENS – Flemish (Siegen 1577-1640 Antwerp) – ca. 1611 / Prado Madrid
As in the physical order, there is no light without its shadow, so , in the moral order, although the light of grace illumines the soul, the dim reflection of the hated past still remains.
The God who assumed our flesh so that sinners might “have life and have it more abundantly.” (John 10:10) the God of infinite compassion who came “to seek and to save that which was lost,” (Luke 19:10) would have us ever reflect on our past sinfulness — not to weaken our confidence in His unspeakable mercy and to fill us with despair, but to enliven our sorrow and to strengthen our love of Him, so that “where sin abounded, grace might more abound.” (Cf. Rom. 5:20)
The habitual thought of former sin will invigorate present repentance. “If we say we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8) True self knowledge will beget “the sorrow that is according to God,” which “worketh penance steadfast unto salvation.”
St. Luke The Evangelist – Claude Vignon
Thus, the prayer of the publican — “O God, be merciful to me a sinner” (Luke 18:13) we can never repeat too often; his humility we can never assimilate too well. The yearning to return to the God whom he had outraged, the conscious recognition of his sin, which convinced him that he was utterly unworthy of pardon, justified him fully in the in the sight of the divine majesty. “I say to you, this man went down into his house justified.” (Luke 18:14)
Realizing that we are sinners, we must have a godly, and thus a deep, humble, sincere, perennial, and efficacious sorrow for our sins, a sorrow that forces us to quit the broad, rough road of sin and, with renewed spiritual strength, to advance in the way of God.
If we evade the stern obligation of repentance, we shall be lost. “Unless you shall do penance, you shall all likewise perish.” (Luke 13:3) Sorrow for past sin is the infallible means of avoiding future sin. Penitence is, then, the rock foundation of a virtuous life. We must clothe ourselves with the penitential garb here, if we would escape the terrors of the judgement hereafter. “If Thou, O Lord, wilt mark iniquities, Lord, who will stand it?” (Ps. 129:3 (RSV = Ps. 130:3)
“If Thou, O Lord, wilt mark iniquities, Lord, who will stand it?” (Ps. 129:3 (RSV = Ps. 130:3)