Sermon for the 11thSunday after Pentecost, August 8th, 2021 – Effeta (from Aug. 9, 2015)

 

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

 

My dearly beloved in Our Lord,

 

Holy Mother Church really wants to drive home this point during the time after Pentecost: “By God's grace I am what I am...” (Epistle, end)

St Paul reminds the first Christians that he himself is a tremendous example of the efficiency of God's grace. He who in good faith had persecuted God's Church, has literally been humbled – he had been thrown off his horse on his way to imprison Christians in Damascus – and then exalted by God's grace, even as far as to being counted among the Apostles and the Prince of the Apostles alongside St Peter.

In the Gospel Our Lord heals a man who can neither hear nor speak. This is our condition if we are without God's grace: We cannot make proper use of our senses which should be the physical instruments of our sanctification. Neither can we understand the word of God – the teaching of Our Lord and of Holy Church – nor can we properly use our tongue to honor and praise God as He deserves to be honored and praised by his reasonable creatures.

The good use of our tongue is particularly important and difficult.

St James in his epistle consecrates the greater part of chapter 3 to the christian duty of mastering one's tongue. “He who does not offend in his speech, is a perfect man... (v. 2) Thus the tongue is a small organ and presumes of great things (v. 5)” The whole passage (Jam 3, 1-12) is very much worth reading and re-reading!

The Imitation of Christ gives us precious hints in book 1, chapters 10 & 20. “A bad habit and the neglect of our tending to perfection is an important reason for our not holding back our tongue... (ch. 10) It is easier to keep total silence, than to keep the measure in speaking... No-one speaks securely who does not love to be silent... (ch. 20)”

It is an important duty for parents to educate their children in such a way that their natural curiosity in hearing and the profusion in talking is cut back to a virtuous measure. For this is an important effect of original sin and a vicious form of being self-centered (egoistic); and it is impossible that purity of mind and of body be kept for any long time by children as they grow up if their curiosity has not been properly mastered and brought under control!

For the adult it is very difficult – according to the teaching of St James – to stay out of trouble in talking. Either we talk too much – which occurs by far more often – or too little.

The discernment – when to speak and when to remain silent – is a difficult one. Each one of us should know his natural inclination and default in this matter, and act accordingly to acquire true virtue.

Female discretion is a very important thing, especially for a married wife. Since women normally are rather inclined to talk too much, a wife can only be a good and precious companion and counselor to her husband if she is discreet, i.e. if she knows to hold back her tongue normally – for only then her words will be appreciated and truly useful.

One thorny matter with regards to our duty of charity is what we call fraternal correction. This properly concerns the serious duty to keep our neighbor away from sin or from the proximate occasion of sin. There is a strict obligation to correct our neighbor if all of the following conditions apply:

- The person is in a true spiritual necessity. This is the case if we know that the sin or the will to commit a sin is certain, or if a person does not better himself without our correction, or if no-one else corrects that person. If we can presume that the person is sinning through invincible ignorance, then there is no duty to correct him unless there is damage being done through his actions.

- There is a great spiritual necessity – which is the case whenever mortal sin is involved.

- There is reasonable hope of the person bettering himself. So there is normally no need to correct people whom we do not know (e.g. on the train, in the street...). Sometimes it is better to leave the correction for a later time, when true amendment can be more readily be expected – e.g. wait to correct someone until his passion of anger etc. has calmed down!

- The correction can be done without serious disadvantage for yourself. This does not apply to those who have an obligation to correct others according to the position that they are holding. Thus parents must correct their children for the reason of piety (lat. pietas, i.e. in virtue of the IV^th commandment) even at the risk of great personal disadvantage.

Whenever all of these conditions apply, there is a serious duty to correct one's neighbor. This can be done through words, but also sometimes it is enough to give a decisive look; or to turn a conversation to a different topic; or to withhold one's support from the person.

The order to be kept is according to Our Lord's words in the Gospel (Mt 18,15-17; cf. Lk 17,3): First you must correct the person under four eyes (alone); if this fails, you take one or two persons into your confidence (in order to be more convincing); only if this also proves to be fruitless you must tell the authority.

This matter of fraternal correction with all its distinctions and sub-distinctions should be well known and well considered by all adults. Today we have no “normal” authority in place which would usually correct abuses. So much more must we endeavor to accomplish any duty which comes from charity. – And God alone knows how many sins have been, and still are being committed by wrongly applying correction to our neighbor!

St Paul encourages the Ephesians (4,15) “to practice the truth in charity”. And after having admonished the Galatians to practice charity, he exhorts them that while they are biting each other they may be careful not to be devoured all together (5,15)!

“Ephphetha!” (Gospel) May our senses be opened for that which is godly, and closed to all that which is ungodly. May God's grace, truth, wisdom and charity strengthen our mind and body (cf. Post-communio prayer) so that we in turn may be no more darkness, but “light in the Lord” (Eph 5,8), having become similar to the great mysteries celebrated by Holy Church these days, in the Transfiguration of Our Lord and Savior, and the bodily Assumption of Our Blessed Lady.

 

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

P. Arnold Trauner (paterarnold@hotmail.com), njemački i engleski

Sermon for the 9thSunday after Pentecost, July 25th, 2021 – Time for another Te Deum?

 

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

 

My dearly beloved in Our Lord,

 

In today’s Gospel Our Lord weeps over Jerusalem, the Holy City and God’s dwelling place among his chosen people during the Old Convenant.

A few days ago the occupant of the Apostolic See, Jorge Maria Bergoglio, has published a Motu Proprio in which he revokes the regulations given out in 2007 by Joseph Ratzinger concerning the celebration of the “Old Mass” in communion with the modernist impostors.

Is this a reason for us to chant a Te Deum?

When Ratzinger published his Motu proprio on 7/7/07, the FSSPX ordered the age-old hymn of thanksgiving to be chanted in all its houses. I was still in SSPX back then, but luckily I only heard of all this much later. That day, a Saturday, had been one of the busiest ever in our mission in Gabon, Africa: two funerals, two weddings over the day, and the same evening I left for my yearly vacation. So I never chanted that Te Deum… and I have said several Te Deums since in thanksgiving for not having chanted that Te Deum.

Put that in contrast with Bp Guérard des Lauriers chanting the Te Deum every day after his Mass during his old age! He had been a competent and eminent theologian in Rome. He had participated in the exact formulation of the dogmatic text on Our Lady’s bodily Assumption into Heaven, proclaimed by Pope Pius XII on November 1^st, 1950. He is the one who got to work straight away when Montini/PaulVI published a new rite of Mass on April 3^rd, 1969. This study is known as the Ottaviani Intervention because the former Prefect of the Holy Office, together with Card. Bacci, had written and signed a preface for it. Mgr Guérard kept working on the topic of the Mass, leading to an unfinished study, recently published by our Institute, in which he clearly demonstrates that the Montini rite of Mass is invalid in itself. This, in combination with his studies on the situation of the Authority in the Church after Vatican2 and on the question of the episcopate, has led him to conclude that it was legitimate and necessary to continue celebrating the true and unadultered Mass, promulgated by St Pius V and last modified by St Pius X in some of its rubrics. He always spoke of the Mass as the “oblatio munda – the clean oblation”, using the words of the Prophet Malachias (1:11) in the last book of the Old Testament announcing Our Lord’s Sacrifice and its unbloody reenactment in Holy Mass. These words “oblatio munda” are found in several prayers throughout the Roman Missal. Similarly, on his tombstone in Raveau, France, the words are engraved: “Misereor super turbam – Misereor super sacrificium; I have compassion on the multitude (Mk 8:2) – I have compassion on the Sacrifice (of Mass)”. As in all things, Mgr Guérard joined deeds to his words, and therefore every single day he chanted the hymn of thanksgiving after his Mass!

Compare this to all those who have been, and still are messing around with the Church, with her Authority, with her Sacraments. Be it J. Ratzinger who crowned his modernistic dialectical game with the stunning distinction between an ordinary and an extraordinary rite of the Roman Mass, assorted with the historic lie that the Tridentine Mass has never been forbidden or abrogated; be it FSSP who pay lip service to the Vatican2 popes and their “reformed” liturgy, some of them even using it for their celebration; be it SSPX whose recognition of the pope’s authority is purely theoretical, but whose tolerance of the new sacramental rites has shifted further and further to the recognition of their validity, liceity and sanctity (sic!). Let us “let them alone: they are blind, and leaders of the blind. And if the blind lead the blind, both will fall into the pit” (Mt 15:14). Those who do not truly care about the Truth, in word and deed, stand no chance of making it through the present ambient darkness and disorientation. One cannot replace theology with psychology unpunished.

Therefore, YES, we can chant a Te Deum over the fact that Our Lord intends to enlighten more souls of good will by letting Bergoglio go about his business of putting things upside down. He would be absolutely right if the Church were in order, and if he truly were the Pope: Then of course he would be in charge of the Church, and the local bishops alone would have a say in all things concerning their diocese. But this is not the case, as we know. Therefore, what he is doing, is to throw into further disarray and perplexity the would-be conservatives and traditionalists who in one way or the other recognise him as the true Catholic Pope. And this will certainly be a wake-up call for some among them, as his preposterous actions have been over the past years. Thus God, as usual, draws some good from the evil wrought by men.

But NO, we cannot chant a Te Deum, except with a raucous and sad voice, if we look at so many who hold on to the “Old Mass”, to the “celebration of the extraordinary form of the Roman rite” while they care little about the truth, the whole truth and nothing but the truth. Some may have good intentions when organising or attending such “Masses”, but they do not even know, or care about the valid ordination of the celebrant.

And our chant becomes even sadder if we consider how many Masses, although valid and non-una-cum Bergoglio, earn so little respect from the faithful attending, and seemingly bear so little fruit for their daily lives.

Here Our Lord weeping over Jerusalem comes in. He is not weeping over “them”, over the modernists, or over the faithful in the next pew… He is weeping over you and your soul if you are in the sad state of knowing far more than many who live in utter darkness – but at the same time your knowledge, and your attendance at the true Mass, your receiving the true Sacraments is superficial, lukewarm and non-committal. If you come and go at Mass as you please… if you kneel or sit as you please… if you receive Holy Communion basically only out of habit, or without any serious preparation and thanksgiving… if you believe that you are entitled to Holy Mass or the Sacraments while you care little about what you give or do in return…

The priest’s heart weeps and bleeds when he witnesses bad habits, bad behavior among those who attend Mass. But the priest has few options or means: If he scolds you, you will move further away still if you are already on the downward path of lukewarmness. So the priest goes on doing what he has to do, praying: “If thou also hadst known, and that in this thy day, the things that are to thy peace”; hoping against all hope in some cases that the souls will not come to that bitter end: “but now they are hidden from thy eyes” (Lk 19:42); knowing that his sacred actions will bear their fruit, where and when God wills it.

Let us hold on to what Our Lord has granted us to have in these bitter and distressing days. Let us bear worthy fruit of penance, as Our Lord invites us to do in the Gospel, and Our Lady in her many visitations to her children over the centuries. Let us learn to appreciate and to cultivate God’s gifts, let us negotiate with the precious talents which the Good Lord has entrusted to us, so that one day we will not hear the severe voice of the Judge: “Depart from me, you cursed…” but the sweet voice of Our Savior: “Come, ye blessed of my Father, possess you the kingdom” (cf. Mt 25:41.34).

 

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

 

P. Arnold Trauner (paterarnold@hotmail.com), njemački i engleski

 

Prije deset godina traže depopulaciju cjepivom, i sada ti žele pomoći

 

Članak više nije dostupan na internetu, ali su novine sačuvane, kao i slika naslovne strane s datumom.

Pjesma pionira cjepivu

 

Odgovaraj na povik prema uputi:

Ako oboli sa prvom dozom: „samo je imao jednu dozu“.

Ako oboli sa dvije: „e pa nisu bila prošla ni dva tjedna“.

Ako su prošla dva tjedna: „e pa cjepivo je da ne oboli teško“.

Ako teško oboli: „e pa cjepi se da ne umre“.

Ako umre: „e pa čuj, ne štiti 100%“

Corneliu Zelea Codreanu, misli

 

“Jedan narod uspije shvatiti svoje postojanje kada ima smisao nacionalne cjelokupnosti, ne samo kad ima interés za ono što mu pogoduje u odrđenom trenutku, niti odgovara samo interesu pojedinih”.

Corneliu Zelea Codreanu, rumunjski fašista

Kratko i bitno o Bergogliovoj Traditionis Custodes

 Susljedni koncilac, antipapa Bergoglio dokida Benediktov Summorum Pontificum kojim je bila dozvoljena Tradicionalna Misa u koncilskim biskupijama (nazovimo ih tako). Uz mnogo gore postavke. Sve ostavlja na lokalnog biskupa, uz mnoga ograničenja.

Zašto? Bergoglio mrzi Tradiciju. Summorum Pontificum omogućio je mnogima upoznati Tradiciju i razbojništvo koje se odigralo Drugim Vatikanskim. Onda su mnogi počeli otvarati oči.

Koncilci ne žele to, i došao je momenat.

Ali uzalud. Bog je dopustio neko vrijeme da katolici mognu upoznati nešto Tradicije koja im je bila oduzeta, i sad ponovno dolazi vrijeme zastora.

Međutim razbojnik Bergoglio i njegovi lopovi i sljedbenici se varaju. Ovaj potez podržati će Bratovštinu Sv. Pija X, i također i dosta sedevakantiste.

Evo koji je rezultat sedevakantista samo u Americi, i to nakon ranih devedesetih godina prošlog stoljeća kad su počeli sa par svećenika tako reći. Samo govorimo o jednoj sedevakantnoj skupini, Marije Kraljice Bezgrješne. Od onda: 50 kapela u 32 federalne jedine u USA, sa 9 produžetaka u evropskim zemljama, 6 osnovnih škola, jedno srednjoškolno sjemenište, jedna bogoslovija i 6 samostana časnih sestara.

Razbojnici, ne možete zabraniti Kalvariju. Bog će pobijediti, i Ostatak ne će nikad nestati.

Komunizam je zašto su ti stavili masku

 

Južnoafrička Republika, prema obećanom kaosu. Naučiti lekciju

 

Crnci ne mogu upravljati sami sebe, jer nemaju mantalnog kapaciteta ni mozga za upravljati Društvom

Dadnite im oružje, i ubijati će sami sebe; dadnite im moć i poziciju, pokrasti će državni novac; dadnite ime nezavisnost i demokraciju, koristiti će je za nametanje plemenskog mentaliteta, etničnost, fanatizam, mržnju, ubojstva i rat. 

Pieter Willem Botha (1988, upozoravajući na kaos ako nestane Apartheida). 

Prethodni predsjednik toliko se nakrao, da ga je čak i ondašnji korumpirani sustav morao poslati u zatvor. Kao odgovor, nastupio je kaos izazvan njegovim pristašama: krađe, požari, ubojstva...

 

Kako po "koncilskoj crkvi" okaljano postaje dobro

 Stoji navodno objašnjenje:

"Uvjeti Crkve za primanje moralno okaljanih cjepiva"

I bla, bla, bla. Ali stoj, ne idi dalje, ne slušaj ih. Kako nešto negativno može biti dobro? Kako u istoj izjavi se može reći "da" i "ne"?

Znaš šta je to? To je kabala, suprotnosti koje se izjednačuju. To su ih njihove vođe naučile za pokušati ubiti Krista u dušama.

Ne slušaj ih.

Sermon for the 5th Sunday after Pentecost, June 27th, 2021 – True discipleship

 

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

My dearly beloved in Our Lord,

Today we are invited to reflect on the true nature of being Christ’s disciples: Christians.

The Collect states the paramount condition of being a true Christian: „… te in omnibus et super omnia diligentes… - loving Thee in all things and above all things“.

In the Gospel, taken from the sermon on the mount, Our Lord teaches us to be truly just: „Except your justice abound more than that of the scribes and pharisees, you shall not enter into the kingdom of heaven“. It is not enough, he goes on to explain, not to kill. This fulfills the mere letter of the law, here of the 5^th commandment. We must also mortify the passion of anger so as not to treat our neighbor unjustly. In this manner, St Augustine adds, we become more and more remote from any possibility of hurting or killing our neighbor, if we strive to mortify our anger more and more perfectly. For the love of our neighbor is the necessary complement of our true love of God, as Christ teaches us on the 12^th Sunday after Pentecost (Lk 10:23-37).

St Peter, in today’s Epistle, explains further some of the qualities of true charity, and its consequences: “Be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble: not rendering evil for evil… if also you suffer anything for justice’ sake, blessed are ye.”

The Postcommunion prayer resumes these thoughts beautifully, making us to implore God “that we be cleansed of our hidden sins and delivered from the snares of our enemies”.

Our Lord tells his disciples, according to St Matthew (16:24) and everyone, according to St Luke (9:23), that in order to follow him, abnegation is the very first condition: “abneget semetipsum – let him deny himself”. If we do not deny our own self, renounce our self-will in order to subdue it to Christ’s will, to God’s will, it is utterly impossible that we love God in all things and above all things; because then we still love our own self in a disorderly way, not for pure love of God. Our Lord says: “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple” (Lk 14:26). This is in keeping with the commandment to love our neighbor if we consider what Our Lord means to say: Rather than let anyone, and be they our father, mother, wife, children, brother, sister or our own disorderly self, be an obstacle to our sanctification and salvation, we need to cut our ties with them. Our Lord expresses the same truth when he says regarding the concupiscence of the flesh and of the eyes, soon after the passage in today’s Gospel: “And if thy right eye scandalize thee, pluck it out and cast it from thee. For it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell. And if thy right hand scandalize thee, cut it off, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell.“ (Mt 5:29-30) Not even the integrity of our body must be more valuable to us than the good of our soul! Other interpreters say that it means that we must separate from whoever might be a scandal to us, even though, naturally speaking, they may be as dear to us as the eye, or some important limb of the body.

This applies most evidently to all those who practice the scandalous sin of cohabitation. You live with this partner because you say you “love” him? You are loving him or her in a bad manner, in a manner which expresses that you have little or no care for the true good of his soul, no more than your own! Never can such a union be to the likeness of the union that exists between Christ and the Church which is wholly made of love and respect, and is therefore “a great sacrament”, according to St Paul (Eph 5:32).

In the Breviary we read from the books of Kings (or Samuel) after Pentecost. This middle part of the history of the chosen people of the Old Covenant is full of examples teaching us how we should be attached to doing the will of God wholeheartedly, and not our own will, if we want to obtain God’s mercy and help.

First we see the last of the judges, the Prophet Samuel. As a young boy his parents dedicate him to the service of the Temple. There the high priest is the weak Heli who lets his two wicked sons do whatever they like, even disrupt the holy offerings and drive people away from serving God. Through the obedient Samuel God announces the punishment of this priestly family which promptly occurs. Both sons are killed in a battle in which even the Ark of the Covenant falls into the hands of the Philistines for a time.

When Samuel has grown old, the Israelites demand that he give them a king: “Make us a king, to judge us, as all nations have.” (1Sam 8:5) Samuel is very much displeased because God is the judge and the king of His chosen people. But God accedes to their demand: “And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them. According to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee. Now therefore hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.” (ibid. v.7-9) The history of the kingdom – soon to be split in two parts under the fourth king – is a disaster, with some exceptions, and it ends with the deportation of the Hebrews into captivity.

The manner in which God chooses the first king, Saul, and later his successor, David, is very telling. The natural and the supernatural order, the ordinary and the miraculous are intertwined, as in all of God’s great deeds. Saul is soon rejected because of his stubborn self-will through which he acts against God’s explicit orders on several occasions. David will also commit several very serious sins, but he is treated better by God because he shows an humble and contrite heart, as many of the Psalms which he composed, attest. “For the eyes of the Lord are upon the just, and His ears unto their prayers; but the face of the Lord is against those who do evil”, as St Peter writes today. David is a great example of humility and repentance for those who exercise authority!

Let us therefore learn from the Church, and from Sacred history to serve God as we should. Unlike Our Lady, whom we celebrate today as Our Lady of Perpetual Succor, we are weakened by the effects of sin. If therefore we sin rather through weakness, and not so much through bad will, we should quickly and humbly invoke God’s help through her intercession, thus acting according to the first requirement of discipleship, namely denying our own self and pushing back against our rebellious and misguided self-will. Let us not hesitate to employ the prayer which Holy Church has formulated in the Secret prayer last Sunday: “In Your kindness make even our rebellious wills turn to You.”

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

P. Arnold Trauner (paterarnold@hotmail.com), njemački i engleski

Nova belgijska ministrica za rodna i ženska prava

 Nametanje maski je kao nametanje vela.

Dva totalitarna režima idu istim pravcem.

Ukoliko nema reakcije, čeka nas slična vrsta ropstva i potčinjenosti.