Dr. Scott Hahn Jamming Out With Matt Maher

If this does not make your day, I don't know what will.

Homosexual Activists Brainwashing Public School Children

Why should children this age be being taught about sexual "preferences"? If it is such a normal behavior, why rub it in the faces of our youth? This is indefensible.

I Beseech You - By The Merits of The Great, Open Wound in Your Heart - to Heal The Small Wounds That Are in Mine

Lord Jesus, you came to heal our wounded and trouble hearts. I beg you to heal the torments that cause anxiety in my heart; I beg you, in a particular way, to heal all who are the cause of sin. I beg you to come into my life and heal me of the psychological harms that struck me in my early years and from the injuries that they caused throughout my life.

Lord Jesus, you know my burdens. I lay them all on your Good Shepherd’s Heart. I beseech you - by the merits of the great, open wound in your heart - to heal the small wounds that are in mine. Heal the pain of my memories, so that nothing that has happened to me will cause me to remain in pain and anguish, filled with anxiety.

Heal, O Lord, all those wounds that have been the cause of all the evil that is rooted in my life. I want to forgive all those who have offended me. Look to those inner sores that make me unable to forgive. You who came to forgive the afflicted of heart, please, heal my own heart.

Heal, my Lord Jesus, those intimate wounds that cause me physical illness. I offer you my heart. Accept it, Lord, purify it and give me the sentiments of your Divine Heart. Help me to be meek and humble.

Heal me, O Lord, from the pain caused by the death of my loved ones, which is oppressing me. Grant me to regain peace and joy in the knowledge that you are the Resurrection and the Life. Make me an authentic witness to your Resurrection, your victory over sin and death, your living presence among us. Amen.

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Jesus Probes This Woman's Heart

Mary Healy wrote this beautiful reflection on the story of the woman at the well. Here is the excerpt that really grabbed me:

Jesus promises the Samaritan woman that his water will not only quench her thirst but become “a spring welling up” within her. This suggests that to the degree we drink from the inexhaustible fountain of God’s love, we become a fountain of life for others.

At this point the woman is finally ready to ask for the gift Jesus longs to give her:

“Sir, give me this water, that I may not thirst, nor come here to draw.”

She still does not understand; she is glad at the prospect of never again having to trek out to the well. Yet her request, like that of the Jews for the bread of life (John 6:34), is sincere. On a symbolic level, without knowing it she is asking for baptism (cf. John 3:5).

But Jesus’ reply is unexpected.

“Go, call your husband, and come here.”

Why this apparent digression? Now that her request has provided an opening, Jesus probes this woman’s heart, uncovering the place where she is wounded. Only the truly thirsty, who are willing to acknowledge what is parched and lifeless within them, are able to drink the living water. This woman’s brokenness, like that of so many others, is in the area of love. In fact, her life is a history of broken relationships.

Her reply, “I have no husband,” is somewhat evasive, but Jesus brings to light her true moral state.“You are right in saying, ‘I have no husband’; for you have had five husbands, and he whom you now have is not your husband; this you said truly.”

Although this revelation is painful, the woman recognizes Jesus’ total lack of condemnation (cf. 4:39). He exposes sin not for the sake of condemnation but forgiveness and freedom.

You can find the rest of the article here.

May You Alone be Sweet to me From This Day Forward And Forever More

May You alone be sweet to me from this day forward. You alone are my meat and drink, my love and joy, my sweetness and my whole good.

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Preparation For Mass With St. Ambrose

Lord Jesus Christ, I approach Thy banquet table in fear and trembling, for I am a sinner, and dare not rely on my own worth, but only on Thy goodness and mercy. I am defiled by my many sins in body and soul, and by my unguarded thoughts and words. Gracious God of majesty and awe, I seek Thy protection, I look for Thy healing. Poor troubled sinner that I am, I appeal to Thee, the fountain of all mercy. I cannot bear Thy judgment, but I trust in Thy salvation. Lord, I show my wounds to Thee and uncover my shame before Thee. I know my sins are many and great, and they fill me with fear, but I hope in Thy mercies, for they cannot be numbered. Lord Jesus Christ, Eternal King, God and man, crucified for mankind, look upon me with mercy and hear my prayer, for I trust in Thee. Have mercy on me, full of sorrow and sin, for the depth of Thy compassion never ends. Praise to Thee saving sacrifice, offered on the wood of the cross for me and for all mankind. Praise to the noble and precious Blood, flowing from the wounds of my crucified Lord Jesus Christ and washing away the sins of the whole world. Remember, Lord, Thy creature, whom Thou hast redeemed with Thy blood; I repent my sins, and I long to put right what I have done. Merciful Father, take away all my offenses and sins; purify me in body and soul, and make me worthy to taste the Holy of Holies. May Thy Body and Blood, which I intend to receive, although I am unworthy, be for me the remission of my sins, the washing away of my guilt, the end of my evil thoughts, and the rebirth of my better instincts. May it incite me to do the works pleasing to Thee, and a firm defense of body and soul against the wiles of my enemies. Amen.

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Give The Tube The Boot

A good suggestion for what to give up for lent which I found here:

About 35 years ago I was watching Firing Line, William F. Buckley's TV show. He was interviewing Malcolm Muggeridge, who at some point said, "you know, every important thing I've learned I learned by suffering," or words to that effect. I was about 15 years old, and thought that was a dumb thing to say. Old British twit. I had learned plenty and was not a sufferer by any means. But it was such an intriguing concept that I retained it, even though I didn't understand it....which makes a good motto: remember now, understand later. It would sound better in Latin. Or French.

Anyway, I was raised on TV. Not that I watched some insane amount of it, but it was a normal part of life. But after having kids of my own I began to worry that the quantity & quality of cable fare was more problematic than the programming content of my childhood, both for me and the kids. Not that I did anything about it.

Then about 13 years ago, our pastor, Fr. Day, suggested we parishioners consider giving up TV for Lent. I'd considered it before....and passed. But that year while driving home, my Fabulous Wife and I decided we'd try it, cold turkey. The kids were maybe 4 or 5 years old; they were not consulted.

The next day, Monday, I returned the converter box. At the cable company, the rep asked me what was wrong with the cable box? Nothing, we're just giving up TV for Lent. A couple of people thought that was incredible, asked about the thinking behind it. I pointed out we hadn't actually missed any TV yet, and it might not work out.

Monday was awful. So was Tuesday. But by Sunday, we were adjusting. Within 2 weeks, we were acclimated. Easter Sunday rolled around, and we and the kids decided to just leave the TV off indefinitely.

Now, years later, life is good. We adults watch DVDs late in the evening, which is controllable and requires effort. The kids can do the same on the weekends, but they usually don't. The house is quiet, a refuge. Family dinner conversation often extends beyond the meal. The kids turned out just fine. For being teenagers, they are surprisingly unmaterialistic.

And the credit goes to the Church, whose institutional memory knows the value of sacrifice, and suffering (not that this was all that painful, but that's part of the point, like giving blood: actually donating it is easier than anticipating donating it). And of course, we learned from this experience, although at the start all we expected was to suffer, not to learn, certainly not to to learn we could be happier by giving up something that we liked. And in the bigger picture I learned to pay closer attention to what the Church teaches, even if (especially if) it's something I don't much want to do.

Smart Church...she knew this would happen.

Muggeridge, too. Smart Brit twit.

Sacred Silence at Mass

                                            

No sooner had the priest concluded the Mass and made his way out of the sanctuary and into the sacristy, then the place of prayer turn into the equivalent of a clamorous parish hall pancake breakfast. Small groups formed here and there; people pausing in the pews for some small chit-chat before starting their busy week. This happens on a regular basis, but this particular morning was the worst I have ever witnessed, and the noise became a challenge to those of us attempting to offer prayerful thanksgiving or intercession.

When this happens, I try to find that quiet inner-space to offer reparation for the lack of reverence. Usually, the talkers don't stay long, getting on with their rushed lives. But this morning, it was a never-ending beehive of noise.

It appears my frustration is shared by others. In the National Catholic Register, Pat Archbold writes something many of us would love to say, but never would: "For the Love of God, Shut Up!"

He makes the case for a "real active participation . . . fostered by silence, glorious and heavenly silence," recognizing that we can find other places and ways to be "community" for one another. He shares a remedy the new pastor of his parish asks of the people: "If the Church is not on fire, you should not be talking."

In reclaiming the sacred space, it is important -- for ourselves, our neighbors, and for God -- that we understand why silence is so important in a church setting, and try to practice it.

We collect ourselves in our Thanksgiving: Recollection. Silence after mass is a time of spiritual grace. St. Alphonsus Liguori said,

There is no prayer more agreeable to God, or more profitable to the soul, than that which is made during the thanksgiving after Communion. It is the opinion of many grave writers (Suarez, Cajetan, Valentia, De Lugo, and others), that the Holy Communion, so long as the sacramental species lasts, constantly produces greater and greater graces in the soul, provided the soul is then constant in disposing itself by new acts of virtue.

We assist our neighbor's prayers: Respect. What happened to recognizing that others might be praying and wanting to take advantage of this grace-time in silence before the Lord?

Help others grow in renewed awareness that until they exit the church they are still in the True Presence of Jesus. By simply saying, "Hey, let's talk outside . . . there are people praying before our Lord," you witness to your love of God and neighbor, and that small prompting will inspire others into this same consideration.

We praise God: Thanksgiving. What better time is there, than when Christ is closest to us in our Communion with the Blessed Sacrament, to give thanks for the many ways He has blessed us? St. Faustina Kowalska said that she received a private revelation from Jesus who told her:

My great delight is to unite myself with souls . . . When I come to a human heart in communion, my hands are filled with graces which I want to give to souls. But souls do not pay attention to me: they leave me to myself and busy themselves with other things. They do not recognize love. They treat me as a dead object.

St. Teresa of Ávila said:

There is no other time than thanksgiving after Mass when we can so easily enrich our soul with virtues, or so rapidly advance to a high degree of perfection.

Pope Benedict XVI, too, reminds us, "The precious time of thanksgiving after communion should not be neglected."

Let us ask the Lord to help us to desire to grow in union with Him, that we may be reminded of His desire to be with us. And, maybe the next time we receive Him in Communion, we might spend a few moments in silence, nurturing this union with our God. And then, just maybe, we may truly see our Church ‘on fire'.

read the whole article here.

The Dreadful State of the Lukewarm Soul by St. Jean-Marie Vianney

In speaking to you today, my dear brethren, of the dreadful state of the lukewarm soul, my purpose is not to paint for you a terrifying and despairing picture of the soul which is living in mortal sin without even having the wish to escape from this condition. That poor unfortunate creature can but look forward to the wrath of God in the next life. Alas! These sinners hear me; they know well of whom I am speaking at this very moment... We will go no further, for all that I would wish to say would serve only to harden them more.

In speaking to you, my brethren, of the lukewarm soul, I do not wish, either, to speak of those who make neither their Easter duty nor their annual Confession. They know very well that in spite of all their prayers and their other good works they will be lost. Let us leave them in their blindness, since they want to remain that way...

Nor do I understand, brethren, by the lukewarm soul, that soul who would like to be worldly without ceasing to be a child of God. You will see such a one at one moment prostrate before God, his Saviour and his Master, and the next moment similarly prostrate before the world, his idol.

Poor blind creature, who gives one hand to God and the other to the world, so that he can call both to his aid, and promise his heart to each in turn! He loves God, or rather, he would like to love Him, but he would also like to please the world. Then, weary of wanting to give his allegiance to both, he ends by giving it to the world alone. This is an extraordinary life and one which offers so strange a spectacle that it is hard to persuade oneself that it could be the life of one and the same person. I am going to show you this so clearly that perhaps many among you will be hurt by it. But that will matter little to me, for I am always going to tell you what I ought to tell you, and then you will do what you wish about it...

I would say further, my brethren, that whoever wants to please both the world and God leads one of the most unhappy of lives. You shall see how. Here is someone who gives himself up to the pleasures of the world or develops some evil habit.

How great is his fear when he comes to fulfil his religious duties; that is, when he says his prayers, when he goes to Confession, or wants to go to Holy Communion! He does not want to be seen by those with whom he has been dancing and passing nights at the cabarets, where he has been giving himself over to many kinds of licentiousness. Has he come to the stage when he is going to deceive his confessor by hiding the worst of his actions and thus obtain permission to go to Holy Communion, or rather, to commit a sacrilege? He would prefer to go to Holy Communion before or after Mass, that is to say, when there is no one present. Yet he is quite happy to be seen by the good people who know nothing about his evil life and among whom he would like to arouse good opinions about himself. In front of devout people he talks about religion. When he is with those who have no religion, he will talk only about the pleasures of the world. He would blush to fulfil his religious practices in front of his companions or those boys and girls who share his evil ways...

This is so true that one day someone asked me to allow him to go to Holy Communion in the sacristy so that no one would see him. Is it possible, my brethren, that one could think upon such horrible behaviour without shuddering?

But we shall proceed further and you will see the embarrassment of these poor people who want to follow the world without -- outwardly at any rate -- leaving God. Here is Easter approaching. They must go to Confession. It is not, of course, that they want to go or that they feel any urge or need to receive the Sacrament of Penance. They would be only too pleased if Easter came around about once every thirty years. But their parents still retain the exterior practice of religion. They will be happy if their children go to the altar, and they keep urging them, then, to go to Confession. In this, of course, they make a mistake. If only they would just pray for them and not torment them into committing sacrileges. So to rid themselves of the importunity of their parents, to keep up appearances, these people will get together to find out who is the best confessor to try for absolution for the first or second time

"Look," says one, "my parents keep nagging at me because I haven't been to Confession. Where shall we go?" "It is of no use going to our parish priest; he is too scrupulous. He would not allow us to make our Easter duty. We will have to try to find So-and-So. He let this one and that one go through, and they are worse than we are. We have done no more harm than they have."

Another will say: "I assure you that if it were not for my parents I would not make my Easter duty at all. Our catechism says that to make a good Confession we must give up sin and the occasions of sin, and we are doing neither the one nor the other. I tell you sincerely that I am really embarrassed every time Easter comes around. I will be glad when the time comes for me to settle down and to cease gallivanting. I will make a confession then of my whole life, to put right the ones I am making now. Without that I would not die happy."

"Well," another will say to him, "when that time comes you ought to go to the priest who has been hearing your confessions up to the present. He will know you best." "Indeed no! I will go to the one who would not give me absolution, because he would not want to see me damned either."

"My word, aren't you good! That means nothing at all. They all have the same power."

"That is a good thing to remember when we are doing what we ought to do. But when we are in sin, we think otherwise.

One day I went to see a girl who was pretty careless. She told me that she was not going back to Confession to the priests who were so easy and who, in making it seem as if they wanted to save you, pushed you into Hell." That is how many of these poor blind people behave. I "Father," they will say to the priest, "I am going to Confession to you because our parish priest is too exacting. He wants to make us promise things which we cannot hold to. He would have us all saints, and that is not possible in the world. He would want us never to go to dances, nor to frequent cabarets or amusements. If someone has a bad habit, he will not give Absolution until the habit has been given up completely. If we had to do all that we should never make our Easter duty at all. My parents, who are very religious, are always after me to make my Easter duty. I will do all I can. But no one can say that he will never return to these amusements, since he never knows when he is going to encounter them."

"Ah!" says the confessor, quite deceived by this sincere sounding talk, "I think your parish priest is perhaps a little exacting. Make your act of contrition, and I will give you Absolution. Try to be good now."

That is to say: Bow your head; you are going to trample in the adorable Blood of Jesus Christ; you are going to sell your God like Judas sold Him to His executioners, and tomorrow you will go to Holy Communion, where you will proceed to crucify Him. What horror! What abomination! Go on, vile Judas, go to the holy table, go and give death to your God and your Saviour! Let your conscience cry out, only try to stifle its remorse as much as you can... But I am going too far, my brethren. Let us leave these poor blind creatures in their gloom.

I think, brethren, that you would like to know what is the state of the lukewarm soul. Well, this is it. A lukewarm soul is not yet quite dead in the eyes of God because the faith, the hope, and the charity which are its spiritual life are not altogether extinct. But it is a faith without zeal, a hope without resolution, a charity without ardour...

Nothing touches this soul: it hears the word of God, yes, that is true; but often it just bores it. Its possessor hears it with difficulty, more or less by habit, like someone who thinks that he knows enough about it and does enough of what he should.

Any prayers which are a bit long are distasteful to him. This soul is so full of whatever it has just been doing or what it is going to do next, its boredom is so great, that this poor unfortunate thing is almost in agony. It is still alive, but it is not capable of doing anything to gain Heaven...

For the last twenty years this soul has been filled with good intentions without doing anything at all to correct its habits.

It is like someone who is envious of anyone who is on top of the world but who would not deign to lift a foot to try to get there himself. It would not, however, wish to renounce eternal blessings for those of the world. Yet it does not wish either to leave the world or to go to Heaven, and if it can just manage to pass its time without crosses or difficulties, it would never ask to leave this world at all. If you hear someone with such a soul say that life is long and pretty miserable, that is only when everything is not going in accordance with his desires. If God, in order to force such a soul to detach itself from temporal things, sends it any cross or suffering, it is fretful and grieving and abandons itself to grumbles and complaints and often even to a kind of despair. It seems as if it does not want to see that God has sent it these trials for its good, to detach it from this world and to draw it towards Himself. What has it done to deserve these trials? In this state a person thinks in his own mind that there are many others more blameworthy than himself who have not to submit to such trials.

In prosperous times the lukewarm soul does not go so far as to forget God, but neither does it forget itself. It knows very well how to boast about all the means it has employed to achieve its prosperity. It is quite convinced that many others would not have achieved the same success. It loves to repeat that and to hear it repeated, and every time it hears it, it is with fresh pleasure. The individual with the lukewarm soul assumes a gracious air when associating with those who flatter him. But towards those who have not paid him the respect which he believes he has deserved or who have not been grateful for his kindnesses, he maintains an air of frigid indifference and seems to indicate to them that they are ungrateful creatures who do not deserve to receive the good which he has done them...

If I wanted to paint you an exact picture, my brethren, of the state of a soul which lives in tepidity, I should tell you that it is like a tortoise or a snail. It moves only by dragging itself along the ground, and one can see it getting from place to place with great difficulty. The love of God, which it feels deep down in itself, is like a tiny spark of fire hidden under a heap of ashes.

The lukewarm soul comes to the point of being completely indifferent to its own loss. It has nothing left but a love without tenderness, without action, and without energy which sustains it with difficulty in all that is essential for salvation. But for all other means of Grace, it looks upon them as nothing or almost nothing. Alas, my brethren, this poor soul in its tepidity is like someone between two bouts of sleep. It would like to act, but its will has become so softened that it lacks either the force or the courage to accomplish its wishes.

It is true that a Christian who lives in tepidity still regularly -- in appearance at least -- fulfils his duties. He will indeed get down on his knees every morning to say his prayers. He will go to the Sacraments every year at Easter and even several times during the course of the twelve months. But in all of this there will be such a distaste, so much slackness and so much indifference, so little preparation, so little change in his way of life, that it is easy to see that he is only fulfilling his duties from habit and routine ... because this is a feast and he is in the habit of carrying them out at such a time. His Confessions and his Communions are not sacrilegious, if you like, but they are Confessions and Communions which bear no fruit -- which, far from making him more perfect and more pleasing to God, only make him more unworthy. As for his prayers, God alone knows what -- without, of course, any preparation -- he makes of these.

In the morning it is not God who occupies his thoughts, nor the salvation of his poor soul; he is quite taken up with thoughts of work. His mind is so wrapped up in the things of earth that the thought of God has no place in it. He is thinking about what he is going to be doing during the day, where he will be sending his children and his various employees, in what way he will expedite his own work. To say his prayers, he gets down on his knees, undoubtedly, but he does not know what he wants to ask God, nor what he needs, nor even before whom he is kneeling. His careless demeanour shows this very clearly. It is a poor man indeed who, however miserable he is, wants nothing at all and loves his poverty. It is surely a desperately sick person who scorns doctors and remedies and clings to his infirmities.

You can see that this lukewarm soul has no difficulty, on the slightest pretext, in talking during the course of his prayers.

For no reason at all he will abandon them, partly at least, thinking that he will finish them in another moment. Does he want to offer his day to God, to say his Grace? He does all that, but often without thinking of the one who is addressed. He will not even stop working. If the possessor of the lukewarm soul is a man, he will turn his cap or his hat around in his hands as if to see whether it is good or bad, as though he had some idea of selling it. If it is a woman, she will say her prayers while slicing bread into her soup, or putting wood on the fire, or calling out to her children or maid. If you like, such distractions during prayer are not exactly deliberate. People would rather not have them, but because it is necessary to go to so much trouble and expend so much energy to get rid of them, they let them alone and allow them to come as they will.

The lukewarm Christian may not perhaps work on Sunday at tasks which seem to be forbidden to anyone who has even the slightest shred of religion, but doing some sewing, arranging something in the house, driving sheep to the fields during the times for Masses, on the pretext that there is not enough food to give them -- all these things will be done without the slightest scruple, and such people will prefer to allow their souls and the souls of their employees to perish rather than endanger their animals. A man will busy himself getting out his tools and his carts and harrows and so on, for the next day; he will fill in a hole or fence a gap; he will cut various lengths of cords and ropes; he will carry out the churns and set them in order. What do you think about all this, my brethren? Is it not, alas, the simple truth? ...

A lukewarm soul will go to Confession regularly, and even quite frequently. But what kind of Confessions are they? No preparation, no desire to correct faults, or, at the least, a desire so feeble and so small that the slightest difficulty will put a stop to it altogether. The Confessions of such a person are merely repetitions of old ones, which would be a happy state of affairs indeed if there were nothing to add to them. Twenty years ago he was accusing himself of the same things he confesses today, and if he goes to Confession for the next twenty years, he will say the same things. A lukewarm soul will not, if you like, commit the big sins. But some slander or back-biting, a lie, a feeling of hatred, of dislike, of jealousy, a slight touch of deceit or double-dealing -- these count for nothing with it. If it is a woman and you do not pay her all the respect which she considers her due, she will, under the guise of pretending that God has been offended, make sure that you realise it; she could say more than that, of course, since it is she herself who has been offended. It is true that such a woman would not stop going to the Sacraments, but her dispositions are worthy of compassion.

On the day when she wants to receive her God, she spends part of the morning thinking of temporal matters. If it is a man, he will be thinking about his deals and his sales. If it is a married woman, she will be thinking about her household and her children. If it is a young girl, her thoughts will be on her clothes.

If it is a boy, he will be dreaming about passing pleasures and so on. The lukewarm soul shuts God up in an obscure and ugly kind of prison. Its possessor does not crucify Him, but God can find little joy or consolation in his heart. All his dispositions proclaim that his poor soul is struggling for the breath of life.

After having received Holy Communion, this person will hardly give another thought to God in all the days to follow. His manner of life tells us that he did not know the greatness of the happiness which had been his.

A lukewarm Christian thinks very little upon the state of his poor soul and almost never lets his mind run over the past. If the thought of making any effort to be better crosses his mind at all, he believes that once he has confessed his sins, he ought to be perfectly happy and at peace. He assists at Holy Mass very much as he would at any ordinary activity. He does not think at all seriously of what he is doing and finds no trouble in chatting about all sorts of things while on the way there. Possibly he will not give a single thought to the fact that he is about to participate in the greatest of all the gifts that God, all-powerful as He is, could give us. He does give some thought to the needs of his own soul, yes, but a very small and feeble amount of thought indeed. Frequently he will even present himself before the presence of God without having any idea of what he is going to ask of Him. He has few scruples in cutting out, on the least pretext, the Asperges and the prayers before Mass. During the course of the service, he does not want to go to sleep, of course, and he is even afraid that someone might see him, but he does not do himself any violence all the same. He does not want, of course, to have distractions during prayer or during the Holy Mass, yet when he should put up some little fight against them, he suffers them very patiently, considering the fact that he does not like them. Fast days are reduced to practically nothing, either by advancing the time of the main meal or, under the pretext that Heaven was never taken by famine, by making the collation so abundant that it amounts to a full meal. When he performs good or beneficial actions, his intentions are often very mixed -- sometimes it is to please someone, sometimes it is out of compassion, and sometimes it is just to please the world. With such people everything that is not a really serious sin is good enough. They like doing good, being faithful, but they wish that it did not cost them anything or, at least, that it cost very little. They would like to visit the sick, indeed, but it would be more convenient if the sick would come to them. They have something to give away in alms, they know quite well that a certain person has need of help, but they wait until she comes to ask them instead of anticipating her, which would make the kindness so very much more meritorious. We will even say, my brethren, that the person who leads a lukewarm life does not fail to do plenty of good works, to frequent the Sacraments, to assist regularly at all church services, but in all of this one sees only a weak, languishing faith, hope which the slightest trial will upset, a love of God and of neighbour which is without warmth or pleasure. Everything that such a person does is not entirely lost, but it is very nearly so.

See, before God, my brethren, on what side you are. On the side of the sinners, who have abandoned everything and plunge themselves into sin without remorse? On the side of the just souls, who seek but God alone? Or are you of the number of these slack, tepid, and indifferent souls such as we have just been depicting for you? Down which road are you travelling?

Who can dare assure himself that he is neither a great sinner nor a tepid soul but that he is one of the elect? Alas, my brethren, how many seem to be good Christians in the eyes of the world who are really tepid souls in the eyes of God, Who knows our inmost hearts...

Let us ask God with all our hearts, if we are in this state, to give us the grace to get out of it, so that we may take the route that all the saints have taken and arrive at the happiness that they are enjoying. That is what I desire for you...

I Will Meet You in His Heart

I will meet you at the table
I will meet you in His heart
In the company of angels
In the place where all things start
We receive each other's presence
We are all made one in Him
Though I cannot see your face
I will see you in the Eucharist

Come and meet me at the table
Come and meet me in His heart
We'll be singing with the angels
Each man playing his own part
In the symphony of praises
We will join our song with His
Though I cannot hear your voice
We'll be speaking in the Eucharist

Do not be afraid
Do not be afraid
Do not be afraid

When we gather at the table
We are closer than our breath
Even nearer than the angels
When we touch His very flesh
Dwelling in each other's presence
I will hold you close inside
Every soul in heaven and earth
Now is present in the Body of Christ

Do not be afraid
Do not be afraid
Do not be afraid

We are pilgrims on a journey
We are headed for the throne
Carried on the wings of angels
Oh we do not walk alone
All our prayers we lay before Him
And His grace will pave the way
To lead us to our one true home
Where we'll see each other face to face

And do not be afraid
Do not be afraid
Do not be afraid

I will meet you
I will hear you
I will hold you
I will receive you
I will see you in the Eucharist...

The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father

God who "wills that all men be saved and come to the knowledge of the truth" (1 Tim. 2:4), "who in many and various ways spoke in times past to the fathers by the prophets" (Heb. 1:1), when the fullness of time had come sent His Son, the Word made flesh, anointed by the Holy Spirit, to preach the the gospel to the poor, to heal the contrite of heart [8], to be a "bodily and spiritual medicine" [9], the Mediator between God and man [10]. For His humanity, united with the person of the Word, was the instrument of our salvation. Therefore in Christ "the perfect achievement of our reconciliation came forth, and the fullness of divine worship was given to us" [11].

The wonderful works of God among the people of the Old Testament were but a prelude to the work of Christ the Lord in redeeming mankind and giving perfect glory to God. He achieved His task principally by the paschal mystery of His blessed passions resurrection from the dead, and the glorious ascension, whereby "dying, he destroyed our death and, rising, he restored our life" [12]. For it was from the side of Christ as He slept the sleep of death upon the cross that there came forth "the wondrous sacrament of the whole Church" [13].

6. Just as Christ was sent by the Father, so also He sent the apostles, filled with the Holy Spirit. This He did that, by preaching the gospel to every creature [14], they might proclaim that the Son of God, by His death and resurrection, had freed us from the power of Satan [15] and from death, and brought us into the kingdom of His Father. His purpose also was that they might accomplish the work of salvation which they had proclaimed, by means of sacrifice and sacraments, around which the entire liturgical life revolves. Thus by baptism men are plunged into the paschal mystery of Christ: they die with Him, are buried with Him, and rise with Him [16]; they receive the spirit of adoption as sons "in which we cry: Abba, Father" ( Rom. 8 :15), and thus become true adorers whom the Father seeks [17]. In like manner, as often as they eat the supper of the Lord they proclaim the death of the Lord until He comes [18]. For that reason, on the very day of Pentecost, when the Church appeared before the world, "those who received the word" of Peter "were baptized." And "they continued steadfastly in the teaching of the apostles and in the communion of the breaking of bread and in prayers...praising God and being in favor with all the people" (Acts 2:41-47). From that time onwards the Church has never failed to come together to celebrate the paschal mystery: reading those things "which were in all the scriptures concerning him" (Luke 24:27), celebrating the eucharist in which "the victory and triumph of his death are again made present" [19], and at the same time giving thanks "to God for his unspeakable gift" (2 Cor. 9:15) in Christ Jesus, "in praise of his glory" (Eph. 1:12), through the power of the Holy Spirit.

7. To accomplish so great a work, Christ is always present in His Church, especially in her liturgical celebrations. He is present in the sacrifice of the Mass, not only in the person of His minister, "the same now offering, through the ministry of priests, who formerly offered himself on the cross" [20], but especially under the Eucharistic species. By His power He is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes [21]. He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. 18:20) .

Christ indeed always associates the Church with Himself in this great work wherein God is perfectly glorified and men are sanctified. The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father.

Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.

From this it follows that every liturgical celebration, because it is an action of Christ the priest and of His Body which .s the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.

8. In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holies and of the true tabernacle [22]; we sing a hymn to the Lord's glory with all the warriors of the heavenly army; venerating the memory of the saints, we hope for some part and fellowship with them; we eagerly await the Saviour, Our Lord Jesus Christ, until He, our life, shall appear and we too will appear with Him in glory [23].

9. The sacred liturgy does not exhaust the entire activity of the Church. Before men can come to the liturgy they must be called to faith and to conversion: "How then are they to call upon him in whom they have not yet believed? But how are they to believe him whom they have not heard? And how are they to hear if no one preaches? And how are men to preach unless they be sent?" (Rom. 10:14-15).

Therefore the Church announces the good tidings of salvation to those who do not believe, so that all men may know the true God and Jesus Christ whom He has sent, and may be converted from their ways, doing penance [24]. To believers also the Church must ever preach faith and penance, she must prepare them for the sacraments, teach them to observe all that Christ has commanded [25], and invite them to all the works of charity, piety, and the apostolate. For all these works make it clear that Christ's faithful, though not of this world, are to be the light of the world and to glorify the Father before men.

10. Nevertheless the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows. For the aim and object of apostolic works is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the sacrifice, and to eat the Lord's supper.

The liturgy in its turn moves the faithful, filled with "the paschal sacraments," to be "one in holiness" [26]; it prays that "they may hold fast in their lives to what they have grasped by their faith" [27]; the renewal in the Eucharist of the covenant between the Lord and man draws the faithful into the compelling love of Christ and sets them on fire. From the liturgy, therefore, and especially from the Eucharist, as from a font, grace is poured forth upon us; and the sanctification of men in Christ and the glorification of God, to which all other activities of the Church are directed as toward their end, is achieved in the most efficacious possible way.

11. But in order that the liturgy may be able to produce its full effects, it is necessary that the faithful come to it with proper dispositions, that their minds should be attuned to their voices, and that they should cooperate with divine grace lest they receive it in vain [28] . Pastors of souls must therefore realize that, when the liturgy is celebrated, something more is required than the mere observation of the laws governing valid and licit celebration; it is their duty also to ensure that the faithful take part fully aware of what they are doing, actively engaged in the rite, and enriched by its effects.

12. The spiritual life, however, is not limited solely to participation in the liturgy. The Christian is indeed called to pray with his brethren, but he must also enter into his chamber to pray to the Father, in secret [29]; yet more, according to the teaching of the Apostle, he should pray without ceasing [30]. We learn from the same Apostle that we must always bear about in our body the dying of Jesus, so that the life also of Jesus may be made manifest in our bodily frame [31]. This is why we ask the Lord in the sacrifice of the Mass that, "receiving the offering of the spiritual victim," he may fashion us for himself "as an eternal gift" [32].

13. Popular devotions of the Christian people are to be highly commended, provided they accord with the laws and norms of the Church, above all when they are ordered by the Apostolic See.

Devotions proper to individual Churches also have a special dignity if they are undertaken by mandate of the bishops according to customs or books lawfully approved.

But these devotions should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some fashion derived from it, and lead the people to it, since, in fact, the liturgy by its very nature far surpasses any of them.

CONSTITUTION ON THE SACRED LITURGY 

SACROSANCTUM CONCILIUM

SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI 

GENERAL PRINCIPLES FOR THE: RESTORATION AND PROMOTION OF THE SACRED LITURGY

 The Nature of the Sacred Liturgy and Its Importance in the Church's Life

The Real Root of Abortion is The Contraceptive Mentality

"Abortion and contraception are inextricably intertwined in their use. As the idea of family planning spreads through a community, there appears to be a rise in the incidents of induced abortion at the point when the community begins to initiate the use of  contraceptives." - Malcom Potts, Former medical director of Planned Parenthood

As these hundreds of thousands of pro-life demonstrators begin to March and fight against abortion and rail against it, as they should...the taking of innocent unborn life...the real root of this problem is the contraceptive mentality that allows for the spread of abortion and the degradation of human life and turns sex from a wonderful gift of God, to participate in His procreation into a tool simply for our pleasure. "We will try to do everything in our power to not have children or conceive. If we do, we'll simply kill them and discard them. That's the link between contraception and abortion. Contraception is evil and contraception gives rise to abortion.

Newsflash: babies come from SEX!

"Don't get us wrong, pleasure and bonding are supposed to come from sex too but the point of sex is unity and procreation: babies and bonding. If we try to take on without the other, or we actively try to prevent one of those from happening, we are stopping what sex is made for. Does this mean that the Church expects you to have like 10,000 kids and take over the state of Texas? No. Responsible parenthood, including the spacing of children, is a big-time virtue. But contraception is intentionally saying that your fertility - your baby making potential - is a big-time problem that needs to be gotten rid of. That's not true. And it's not love."

Though We Do Not See Him, His Presence is Real.

My Mum Forced Me To Clean My Teeth by Fr. Tim Finigan

I am heartily sick of the protest "I don't go to Mass because my parents forced me to go when I was young." OK Son, what else did your parents force you to do?

Your parents forced you to wash before you went out in the morning. Those cruel tyrants made sure that you cleaned your teeth before you went to bed. They dragged you kicking and screaming to school so that you could learn to read - and the teachers collaborated by forcing you to learn the alphabet and put the words together.

To top it all, after looking after your physical needs, they had the temerity to exercise their authority by looking after your spiritual needs and taking you to Mass on Sunday.

If they had neglected to see that you were clean, had suitable clothes, eat some sort of nourishing food, get some education and cross the road safely, they would have been visited by social services and given a care plan so that you could be healthy and safe.

And you are complaining because they took responsibility for your eternal life?

In this context, it is relevant to quote again the classic:

1. I was forced to as a child.
2. People who wash are hypocrites - they think they are cleaner than everybody else.
3. There are so many different kinds of soap, I can't decide which one is best.
4. I used to wash, but I got bored and stopped.
5. I wash only on special occasions, like Christmas and Easter.
6. None of my friends wash.
7. I'll start washing when I get older and dirtier.
8. I can't spare the time.
9. The bathroom is never warm enough in winter or cool enough in summer.
10. People who make soap are only after your money.

by Fr Tim Finigan at the The Hermeneutic of Continuity Blog

Iran: Christian convert to be executed

Iran: Christian convert to be executed | Fr. Z's Blog – What Does The Prayer Really Say?:

"Pray, please, for our brother Christian Youcef, sentenced to be executed in Iran for converting to Christianity from the religion of peace."

from Fr. Z's Blog – What Does The Prayer Really Say?