Sermon for Maundy Thursday, April 1st, 2021

In the name of the Father, and of the Son, and of the Holy Ghost. Amen

My dearly beloved in Our Lord,

“On Maundy Thursday the Church commemorates the institution of the Blessed Eucharist. On this day one Mass only can be said in the same church and that must be a public one. White vestments are worn by the priest, the altar is decked with flowers, and even the purple veil, which covers the cross during Passion-tide, is replaced by one of white. The celebrant consecrates two hosts, one for the priest who officiates on Good Friday, when there is no consecration. This host is carried in procession to a place known as the Repository or Sepulchre, where it remains until the following day. After the Mass on Maundy Thursday the signs of mourning proper to Passion-tide are resumed: the altar is stripped of it coverings and of ornaments of all kinds, the lights in the sanctuary are extinguished, and the door of the empty tabernacle is left open. On Maundy Thursday the yearly consecration of the holy oils takes place, each bishop consecrating a sufficient quantity of these oils for the three in number: the oil for the sacrament of Extreme Unction; that for anointing those who are to be baptized, and also for anointing the priest’s hands at his ordination; and the sacred chrism, a mixture of oil and balsam used in the sacrament of Confirmation, and at the consecration of bishops.” (The New Roman Missal, Frs Lasance & Walsh, 1945)

The Church does not celebrate or commemorate “the Last Supper” on this day – but the Sacrifice of the New and everlasting Covenant which Christ has instituted after having eaten the Paschal Lamb with his disciples.

“In hac mensa novi Regis,

Novum Pascha novae legis

Phase vetus terminat. -

Vetustatem novitas,

Umbram fugat veritas,

Noctem lux eliminat.” (Corpus Christi, Sequence “Lauda Sion”)

By the words “This do ye for the commemoration of Me” (Epistle; 1Cor 11:24;25) Our Lord gives to the Apostles present the power to consecrate. He ordains and consecrates them as priests and bishops of the New Testament. For Our Lord cannot possibly give this order to the Apostles without transmitting to them the appropriate power and capacity to fulfill it.

The sacrifices of the Old Testament had no efficiency by themselves, as St Paul has explained on Passion Sunday (Epistle). They were all foreshadowing the one true Sacrifice offered by Our Lord on the Cross, and only in this way could they achieve whatsoever good effect. With Our Lord’s death those sacrifices became useless; and they became evil and sinful after the destruction of the Temple, which constituted the definite and obvious demise of the Mosaic rites. The Sacrifice of Our Lord has obtained our redemption, and its fruit will be dispensed by the priests reenacting this same and sole Sacrifice throughout the centuries in Holy Mass.

Our Lord today asks his Apostles after he has washed their feet – to the great astonishment of all, particularly St Peter: “Know you what I have done to you?” (Jn 13:12) He has given the Apostles an incredible example of humility out of charity: “You call me Master, and Lord; and you say well, for so I am. If then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet. For I have given you an example, that as I have done to you, so you do also.” (ibid. v.13-15) St Paul resumes this teaching brilliantly, two chapters after today’s Epistle in his famous praise of the virtue of Charity: “If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing.” (1Cor 13:1-3) After his resurrection Our Lord will ask St Peter to make up for his terrible threefold denial, and the soon-to-be first Pope does so by confessing that he loves his Lord and Master above all, and more than the other disciples (cf. Jn 21:16-17).

Dearly beloved! Do we know what Christ has done to us? I think we hardly do! The hardness of heart we so often manifest through lack of charity; the little fervor we show for serving God; the great reluctance to give the best of what are and of what we have received to Our Lord… are as many proofs of how little we usually care about “the love of God, which is in Christ Jesus our Lord” (Rom 8:39) and which Christ demonstrates through his actions, today and tomorrow.

Only a few days ago has Holy Church celebrated the feast of the Annunciation (March 25^th) where all things come to a head in Our Lady’s answer to the Archangel Gabriel and which we recall three times a day when we recite the “Angelus” by the will of the Church: “Ecce … Fiat … – Behold the handmaid of the Lord, be it done to me according to thy word”. Had she answered otherwise; had she only withheld one morsel of her heart, mind and will from her beloved God, there would not have been any possibility of Redemption! Lucky for us she did not! Blessed us if we learn from her daily, and imitate her total gift to God.

May the burning love of Our Lord for our souls warm our hard and cold hearts. His Sacred Heart will soon be opened in order to show that he has withheld nothing, not even the last drop of blood, in his redeeming sacrifice. May we follow the example of St Peter and the other ten Apostles, and not that of the traitor Judas! We are great sinners – let us repent and show worthy fruit of penance, through love for Our Lord who has given his life for love of us.

 

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Sermon for Passion Sunday, March 21st, 2021

 

In the name of the Father, and of the Son, and of the Holy Ghost. Amen

 

My dearly beloved in Our Lord,

 

We have now entered into Passiontide, the last two weeks of Lent. These days should be consecrated to contemplating ever more intensely Our Lord’s Sacred Passion and Death.

Holy Church teaches us to progress in this manner of looking more closely at Our Lord, and then imitating him:

Already before Lent, as of Septuagesima, she has abandoned the triumphant and joyful exclamation “Alleluja”.

Then she went on to present to our pious meditation different readings each day of Lent, as of Ash Wednesday. Some of them are very long, culminating in the reading of the Passion of Our Lord according to the four Gospels, from Palm Sunday to Good Friday. They contain abundant food for our soul, year after year.

As of today the Crucifixes and Holy Images are veiled in purple so as to make us stop and reflect better upon their signification. In the Masses and Offices of the Temporal (not the feasts of Saints), the “Gloria Patri…” is mostly omitted.

All the Saints have meditated Our Lord’s life intensely, and most particularly his Passion and Death. St Teresa of Avila mentions this explicitly as for her own case. One of the defining moments of her conversion was a spiritual vision of Our Lord suffering, crowned with thorns, “the man of sorrows” (Is 53:3) so often put before Christian eyes in pictures and statues, even along the ways and roads.

A contemporary of St Teresa was St Ignatius of Loyola. In his Spiritual Exercises he adds three further points of meditation to the usual three – reflecting upon the persons, their words and actions – when it comes to the contemplation of Our Lord’s Passion (nn. 195-197):

“Reflect on what Christ is suffering in His human nature, or is prepared to suffer… Make a great effort at the beginning to compel myself to feel grief and sadness and even to shed tears. In the same way I must try hard in all that follows.” The Saint’s aim is not to see us become sentimental – as some might think after reading his statements in a superficial manner: “feel grief… even shed tears”. He wants to induce us to obtain a quasi-experimental, inward and intimate knowledge of Our Lord. The final question, as we see in the third of these points, is: What ought I to do and to suffer for Our Lord, when I see the great sufferings he has borne on my behalf, on behalf of my sins?! Therefore this is not about being sentimental. It is just the contrary, it is most practical and down-to-earth.

St Ignatius’ wording is always very dogmatically accurate – here “what Christ is suffering in His human nature”. God cannot suffer, therefore Our Lord cannot suffer in his divine nature. But in his human nature he does suffer. He does make his human nature obedient to the/his divine will unto death, even to the death of the cross (cf Phil 2:8; Epistle of Palm Sunday).

Along the same line of thought he writes in the second point here: “Reflect how the Godhead remains concealed. It could wipe out its enemies, but does not, leaving the sacred Humanity to such cruel sufferings.” “Modern man” cannot bear the reality of suffering and death because he has lost faith in the reason for suffering and death, namely sin. Throngs of “modernist theologians” reject the idea that God willed His own Son to suffer and die as something cruel and unworthy of God. Did it never occur to their sick minds that not only the Father wills the Son to die, but the Son himself, being the Second Divine Person, wills it? “And I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished?” (Lk 12:50) This “baptism” is nothing else but Our Lord’s redeeming suffering and death on the Cross, and all the Catholic interpreters know and say! “And he said to them: With desire I have desired to eat this pasch with you, before I suffer.” (Lk 22:15) But it would be just as silly as this exacerbated modernistic sentimentalism, for us to overreact and to exclude our sentiments and passions altogether from our human and spiritual life. We are not to throw out the child with the bath… We need to use all the faculties God has given us, in an orderly and proper way – and not to dissect our soul! Atrophied souls cannot become Saints…

The third point in St Ignatius’ method of contemplating the Passion is: “Reflect that all this suffering is on account of my sins. What ought I to do and to suffer for Him?” It is a very worthy and precious thought, to apply each of Our Lord’s pains to our own self. It is by no means an exaggeration! God has promised to send a Redeemer after one single sin committed. Therefore it is also true that God would have gone all the way if there were only my soul to be saved!

Let us therefore approach the Throne of Grace, Our Lord reigning from the wood of the Cross, with great reverence and desire for our salvation; and with true compassion, according to the example of Our Blessed Lady!

 

In the name of the Father, and of the Son, and of the Holy Ghost. Amen.

Tanzanijski predsjednik: optužen, suđen, preminuo

 Tko se njima usprotivi, teška ga sreća snalazi:

Billu i Melindi smeta (inače katolik) Magufuli, mjesec dana nakon toga... ne može biti da se netko usprotivi.

Počivao u miru Božjem.

Mislite da ste iznad Boga?

Vi ćete dočekati svoj čas, ali i prije toga Magufuli nije jedini.

Sermon for the 4th Sunday of Lent, March 14th, 2021 – Our daily bread...

 

In the name of the Father and of the Son and of the Holy Ghost.

 

My dearly beloved in Our Lord,

 

Today’s Mass teaches us to live by the spirit, not by the flesh. “For the letter killeth, but the spirit quickeneth” (2Cor 3:6).

Certainly whatever is reported in Holy Scripture as an historical fact, is a fact; these things really happened. But very often these historical events also have a spiritual meaning, as St Paul states in the Epistle with regards to Abraham’s two wives: “Which things are said by an allegory.” (Gal 4:24) While we believe the historical truth of the events, the spiritual, mystical or allegorical meaning is, practically speaking, more important for our life.

Although there are many lessons that we can draw from Holy Scripture for ourselves, only the spiritual sense accepted by the Church has authentic value.

By the miracle of the multiplication of bread, Our Lord wants to teach the crowd – and us – that he is the true bread of life, as he will explain in the rest of ch. 6, following today’s Gospel. He was born in Bethlehem, which translates as “the house of bread”. He is the true bread of life: “And Jesus said to them: I am the bread of life: he that cometh to me shall not hunger: and he that believeth in me shall never thirst.” (v.35) In ch.4 he had taught a woman at Jacob’s well in Sichar, in Samaria, in a similar way, as we heard last Friday: “Jesus answered, and said to her: Whosoever drinketh of this water, shall thirst again; but he that shall drink of the water that I will give him, shall not thirst for ever: But the water that I will give him, shall become in him a fountain of water, springing up into life everlasting. The woman saith to him: Sir, give me this water, that I may not thirst, nor come hither to draw.” (vv.13-15)

Almost infallibly we fall short in understanding what Our Lord says and teaches us. In as far as we are still very carnal, unduly attached to things of earth, our soul finds it difficult to lift itself up to the higher spheres of understanding. The Samaritan woman realized how practical it would be to have water which quenches your thirst for good. The crowd wanted to make Our Lord their king so that they would not have to worry about food… Often enough we petition Our Lord with regards to relatively unimportant things – and fail to see the greater picture, that of the necessity to save our soul.

In Our Lord’s prayer, the first three petitions concern God. The first petition which concerns us reads: “Give us this day our daily bread”. The old saying: “Primum vivere, deinde philosophare – Live first, then care about philosophy” has some truth to it since we cannot subsist for any length of time without food; and someone who constantly needs to worry about feeding himself, has no time or energy for things spiritual. For a Christian worthy of that name, the first concern must be the well-being of the soul. The body and its well-being must be secondary. Therefore Our Lord makes us to ask him to feed our soul, in the first place, when we pray: “Give us this day our daily bread”. He must be the life and the sustenance of our soul, for he is everything, and everything is in him and through him: “Per ipsum… et in ipso” (Canon of the Mass). In the Holy Eucharist Christ comes to us through the physical reality of the bread, ie. the accidentals of bread. These accidentals contain the reality of Christ’s divinity and humanity, the author of grace. The sacramental reality of Holy Communion has for its purpose not the feeding of our body, but the nourishment of the soul.

Another reality which we are tempted to understand poorly, or wrongly, is that of Jerusalem which is mentioned quite a few times today (Introit, Epistle, Tractus, Communion). If we look at the geographical site, the “city of peace” has been turned into a place of terror and unrest in the 20^th and 21^st centuries; it does not even deserve its name anymore. But this is not what Holy Scripture means, at least not primarily. Holy Church means the heavenly Jerusalem, the city of everlasting rest and peace, Heaven. Also it is the reality of God’s indwelling in the justified soul! Our soul must be a place where God rests and lives, a temple of the Holy Ghost, a living Tabernacle.

It is therefore not anachronistic or cynical that today, in the middle of Lent, Holy Church speaks of food, in the Gospel and also in the Postcommunion: “… your sacrament, which ever fills us to overflowing…” Just as the veiling of the Crucifix and of Holy Images next Sunday incites us to better reflect on the divine and invisible realities shown by these representations, Lent has for its sole purpose to make us to better realize what our true food must be: Christ and the divine life of grace merited by his sacred Passion and Death. The purpose of penance is for us to realize in how bad and dangerous condition we find ourselves as sinners; and to draw us away from our sinful habits. We need to “fast from sins”, as Holy Church expresses itself again and again, during these holy days.

“Quaerite primum… Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.” (Mt 6:33) First things first; let us get our priorities right. Then all these things i.e. everything else, according to our needs and God’s good pleasure, shall be given to us, freely, as the Heavenly Father naturally gives food to the birds of the air and beauty to the lilies of the valley (cf. Mt 6:26-30). Through fast and abstinence, through prayer and alms-giving let us seek nothing else but to please God; to make up for His offended glory and majesty; for our many sins; to please God Who has first loved us; and to pay back His infinite love!

 

In the name of the Father and of the Son and of the Holy Ghost. Amen.

Izrael i cjepivo

 U Izraelu su došli do nametanja identiteta o cjepivu za moći ući barem u neke trgovine:

https://lbry.tv/@misli:6/izraelcjepivo:2

Doista je neshvatljiv stav Izraela prema cjepljenju. Guraju svoje vlastite građane u totalno rizičnu situaciju izlaganja ovim cjepivom, koje to u biti i nije. Čak ne žele cijepiti Palestince, nego samo rezerviraju za Židove ovaj serum od kojeg se umire puno više nego od same (nepoznatog razloga) bolesti. 

Što žele ovim? Biti primjer drugim nacijama za pasti u jamu? Ili prednjačiti u uvođenju sotonskog Novog Svjetskog Poretka.

U redu, nažalost, ali kroz nekoliko mjeseci, i nešto godina, tek onda će moći provjeriti nivo katastrofe koje će ovo izazvati.

Dotle, strpite se. Ako ne možete putovati, ne putujte. Slično za ostalo. Sve ne mogu zabraniti. Nekako će se nešto moći. A kad počnu umirati i bolesti nadirati, onda će ti sami oboljelji  početi tražiti srediti račune sa ovima koji ih bjedno žrtvuju.

Opaska: prelazim na lbry.tv, jer su mi na YouTube izbrisali ne znam koliko videa. 

Usput, savjetujem Telegram kao društvenu mrežu.

Neki preporučeni kanali:

@ChannelCollection
🇫🇷 @GalliaDaily
🇳🇱 @TheDutchOven
🇬🇧 @beadymanor
🇮🇪 @IrelandsWoes
🇵🇱 @visegradtv
🌐 @CIG_Telegram
⚔️ @BellumActaNews
✝️ @LogosPilled
🇬🇷 @GreekBordersGeneral
🇩🇪 @GermaniaPost
🇮🇹 @ID2ELECTRICBOOGALO
🇵🇹 @Invictus_portucale
🇪🇺 @OBomEuropeu
🇫🇷 @chanfr
🌄 @worthfightingfor_telegram
🏛 @identitarian
🏺 @aryologia
🏴󠁧󠁢󠁥󠁮󠁧󠁿 @lauratowler
📖 @HistoryClearinghouse
🕵🏻‍♂️ @OfficialCombatLVL
❓ @whatchadoinrabbi

Sermon for the 3rd Sunday of Lent, March 7th, 2021

 Sermon for the 3^rd Sunday of Lent, March 7^th, 2021

In the name of the Father and of the Son and of the Holy Ghost.

My dearly beloved in Our Lord,

Today we are admonished by St Paul to live as the children of light, after having been darkness. Light comes from God who is the light, and it produces good effects or fruits: bounty, justice, truth. Darkness comes from ungodliness – not from an “anti-god”; it is a privation of light, the taking away of some of the light by the ill will of the angelic or human creature. (In Hell there is fire, but without the consoling light that earthly fire grants us.)

Therefore Our Lord exhorts us to discern the spirits: That which is disunited bears in itself the seed of death and cannot subsist over time. We shall judge the spirit at work – in our own self, and around us in other individuals or in society – by its fruit.

We must always bear in mind: Even though we need to discern what kind of spirit animates an individual or a community, the definite judgment of an individual’s conscience is not ours. Only God can judge a man’s conscience: “scrutans corda et renes Deus – God scrutinizes the hearts and the reins” (cf. Ps 7,10 et passim).

In the case of real demonic possession it is evident that the evil spirit is at work, it even takes over the bodily faculties of the possessed person, at times. But still, there is no necessary link between the demonic possession and the individual’s state of sin or grace, anything is possible in this area.

It is very important that we discern which spirit is at work, in our own self; and in each given community or society: family, country,... even in our religious communities nowadays since the authority whose office it is to make this discernment regarding religion, is not being exercised.

For that which concerns individuals, I will not re-state the rules of discernment here. I have done so in the past, and the rules can easily be found in the retreat book of St Ignatius of Loyola (towards the end of the Exercises, n°s 314-336).

Each family must be alert, and able to practice this discernment. Decisions need to be made every day; major decisions quite frequently, especially when there is a certain number of children and they are growing up. Things keep changing, necessarily, and so the adjustments must be made appropriately. The discernment has its place particularly in the reflection and consideration which precedes the decision-making. Since the family as such does not “go to Heaven” (“For in the resurrection they shall neither marry nor be married; but shall be as the angels of God in heaven.” Mt 22,30), the important question is: What will this or that decision bring about with regards to the spiritual welfare of the individuals concerned? And this question must be answered all while keeping in mind the common good of the family.

What is the common good? The universal and supreme common good is God! He is the supreme good, the infinitely good one; and also He has appointed Himself as our good by calling us to the participation of this beatitude, through the means of the supernatural life of grace.

The “modern” mind has made a complete mess of this reality. It has postulated – starting with the shift made during the Renaissance – that there are autonomous goods, especially the human good, independent from the divine common good. Just think of Wojtyla’s “theology of the body”! Secular humanism means nothing else: Mankind has its own goal; man here on earth is not primarily destined towards Heaven or Hell. It is the splitting of that which God has united, the natural and the supernatural world, in the human soul. The modern mindset is, in this sense, truly soul-destroying!

So for example on the family level, many children have been kept from pursuing or trying a religious or priestly vocation “for family reasons”: an only child; some material benefit expected from a marriage or career etc. Such a behavior is extremely unreasonable if it puts the good of the family and the individual good into an unnatural conflict. Only very particular circumstances can justify such a way of action: e.g. the only son and heir of a royal or princely couple who must succeed his father to the throne; or a child who must care for his or her aging parents who would otherwise live in misery. In the first case the common good of the nation supersedes the individual common good, and in the second case the piety ordered by the 4^th divine commandment has priority “rebus sic stantibus – while the situation is such”.

The immediate good of the family is the virtuous upbringing of the children which is ultimately ordered towards the divine common good. So this must always retain the first place in the mind of those who administer the authority, the parents – the father with the help of his companion, the mother. This very easily shows how the rules – the laws for the domestic community, if you want – must be made and sanctioned: virtue, true Christian virtue must be the first concern.

Anything that contributes to spoil the children must be banned, e.g.: It is little conducive to the practice of virtue if parents do what the children can already do by themselves – tidying up, taking over small chores or responsibilities... When an order has been given, its implementation must be demanded and controlled; when a task has been given, some kind of feed-back or account must be demanded from the child.

There are several good reasons, besides the overall pursuing of the common good, for such a way of action.

The children must learn to respect the principle of subsidiarity. Each level of society must do what it can; and the superior level must let it do that, without interfering unnecessarily. What cannot be achieved on the lower level must be done by the next higher one, and so forth. E.g. if you do a reparation in the house, it would be plainly stupid to ask a six year old child to climb on a ladder, undo screws or light-bulbs etc. But he or she can assist by turning a switch on or off at your command so you do not need to climb up and down unnecessarily...

Not to give reasonable responsibilities to the children; or not to ask them to give an account concerning something you told them to do, is to favor chaos. Chaos right here and now; chaos also in the future life of your children because they will not have learned that things they do, or don’t do, have consequences!

Thus at least from time to time, or when something new or unexpected happens, you must ask yourself: Which way is this taking our family... this or that child...? Is this a development for the better, or for the worse...? The good movements or ideas must be accepted, the bad ones rejected. This is what discernment means.

We also must cast a cautious glance at the larger community, that of the country or the state. It is obvious that the law of God and the natural law are not considered to be the foundation of the state anymore. So how can one still operate any kind of discernment there?

The immediate common good of the state or of the civil society is to procure the conditions so that people can live in peace. Order and calm are the constituent parts of peace. This is necessary to keep in view, for any given civil society, because it fosters the individuals’ progress towards Heaven, the ultimate common good.

Basically all countries are now being ruled under the unique aspect of money and economy. Money is the common good of the current liberal, atheistic and materialistic ideology. Its form of government is, consequentially, plutocracy. This plutocracy – the rule of the wealthy – is labeled democracy – rule of the people. So was and is communism...

Money is only legitimate as a means simplifying the exchange of goods and services. Any kind of “money business” as it is now conducted by banks, insurances etc. is entirely immoral in as far as it is a business where money is supposed to make money. But that is complete non-sense, to put it mildly. Money cannot have children. It surpasses the classical idea of the “perpetuum mobile”, something that keeps moving without any input of energy. Here it is a crazy machinery where through all kinds of immoral dealings the richer become richer by sucking the marrow out of the bones of those who really create wealth by their labor. Those who really work are fed with numbing mass media products and just enough rubbish-food so they can survive. Labor and entrepreneurship are not properly rewarded any longer. The present economic system is “panem et circenses” on an extremely cynical level. Politics only follows suit and does in fact not care for the true good of the state.

The goal of this kind of dis-society is easy to discern: It is nothing less but the holistic enslavement of the human mind and body by the means of an unspeakable materialism, a sad but real foretaste of Hell. Thus it is clear upon whose inspiration such a system has been erected and is kept going. It produces totally “failed states” if measured by the standards and exigencies of Christian philosopy.

The situation in the state is quite similar to that in the Church: the authority is not operational, but occupied by puppets.

It is similar, but not the same! Divine revelation has procured us with the necessary knowledge and the means to deal with the religious situation as it has been over the last almost six decades – and this is supremely necessary so that the souls of good will can still be saved.

For the worldly domain we have no such divine revelation allowing us to draw a neat conclusion: “This is no more the authority”. But this is not immediately necessary for the sake of our souls. An extremely poorly administered authority is better than total anarchy or chaos.

If Our Lord, the universal King, has chosen to give such great power to the “prince of this world”, then certainly for our true good, by the means of purifying our souls and making reparation for sins.

The basic discernment being made, what is the solution? Just as for the situation of the Church, the solution itself is not in our hands. It must come from God; we can only survive.

Each Catholic can and must live according to the God-given standards and never betray his principles.

Each family – where the God-given authority still exists and can be administered properly – can and must survive as a rock standing out in the middle of almost universal shipwreck. Living among a depraved and perverse generation (cf. Phil 2,15; Mt 17,16; Lk 9,41) we must be careful not to become depraved and perverse ourselves, but live as children of the light in the midst of the surrounding darkness.

May Our Lady of Good Counsel be our unfailing guide and example in our quest of eternal bliss!

In the name of the Father and of the Son and of the Holy Ghost. Amen.