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“Salus animarum supemus lex esto” — the salvation of souls … must be the supreme law in the Church.” Canon Law (1752)
 

Suggested Reading:


The Problem
of Evil

The Problem of Evil: Exonerating God

Exonerating God


CCD

CCD: Crisis in Catholic Doctrine

Crisis in
Catholic Doctrine:

the Grave State of Religious Education in America



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Today’s Martyrology

 

Welcome Home to the One, True, Holy, Catholic Church

 


Home ... the One, True, Holy, Catholic Church
 


 “That understanding of its sacred dogmas must be perpetually retained, which Holy Mother Church once declared; and there must never be a recession from that meaning under the specious name of a deeper understanding
(Blessed Pope Pius IX, 1st Vatican Council, S.3, C.2 on Revelation, 1870 ex cathedra)

 

We no longer recognize the Catholic Church since Vatican II
 

Stinging Truth from a Pulpit — but not a Priest

 



 



 

Cardinal Cupich: “We must let go of “cherished beliefs”
 

 

Where do we go when the “Church of Discernment”

Replaces the Holy Catholic Church?
 



U.S. Cardinal Blase J. Cupich appointed by Francis to the powerful Vatican Congregation for Bishops made the following unimaginable statement: “If Catholics want to engage in “discernment” like Pope Francis does, they must let go of “cherished beliefs” and outlined the “rebuilding and re-imagining of the Church through “discernment” and “dialogue” — nouveau concepts dear to Pope Francis's vision of a new Church emerging from the ashes of 2000 years of history, teaching, and tradition that Vatican II ignited and Pope Francis is determined to consume in a conflagration that will obliterate all distinctions between Catholics and Protestants — and perhaps a totally “inclusive” pan-religious “Faith Community” that will abolish the Roman Catholic Church — much as the Communist Revolution was to abolish all class distinctions in the “withering away of the State”. It will be, as Cupich flatly states, “a revolution”, a process and a Church that will necessarily have its “own vocabulary”.
 

“Graduation Day” for Catholics?

Indeed, Cardinal Cupich maintains that we must graduate from our Catholic “adolescence” into what we presume he understands as a largely Protestant spirituality based on conscience:

According to Lifesite News, “In June, the Cardinal interpreted the Pope’s 2016 exhortation Amoris Laetitia (Joy of Love) as a call for Catholics to graduate from “an adolescent spirituality into an adult spirituality” where they will be able to use their “freedom of conscience” to “discern truth” in their life ... Cupich has argued that active homosexuals should be able to receive Holy Communion and is a public supporter of Jesuit priest and homosexualist Vatican adviser James Martin.” 1

How are we to understand his clearly pejorative description of genuine Catholic spirituality as “adolescent”? Is the genuine teaching of the Church condescendingly reduced to puerility?  After 2000 years is it in need of maturation? Is it not much more a matter of accommodation — specifically ecumenical accommodation to better align Catholic with Protestant doctrine and spirituality? Indeed, the admiration of Pope Francis for the arch-heresiarch Martin Luther and his recent ebullient “Commemoration” of the Reformation is unmistakable ... and deeply regrettable. It is an exuberance, it should be noted, equally shared by Cardinal Cupich. 2  

What does it say, however, to the faithful of the past 2000 years? That they have lived in spiritual immaturity, replete with all the beautiful Marian devotions (to say nothing of Eucharistic Adoration, the Holy Rosary, Chaplets, the Brown Scapular, the Sacred Heart of Jesus, the Immaculate Heart of Mary, Novenas, Devotion to the Saints, Acts of Reparation, etc.)  and practices that characterized Catholics before (and even after) Vatican II — and which were the very beliefs and practices which Luther reviled, together with every splintered Protestant denomination since?
 

An “Imaginary” Church?

First let us be clear about terms — specifically the word “re-imagine” — a trendy “buzz word” which Cupich uses so sophistically that it eludes not only logic and reason but literally attains to non-sense.

We can only re-imagine what was first imaginary to begin with. If we “imagine” something, it is clear that what we envision does not exist (or, possibly, once did and no longer does) — it is so remote from recollection, so distant in the past, that we no longer have a clear idea of what it really was and certainly no contemporaneous connection with ithence we must resort to imagining what it was, which is to say that our concept of it is imaginary: it does not pertain to what actually exists, but what we imagine might possibly exist or what had existed in some long-forgotten primeval haze ... but no longer does.

Does this describe the Holy Catholic Church?

Is Cupich, then, an imaginary cardinal since the Church that conferred this office upon him is itself imaginary —  as are, eo ipso, her sacraments, doctrines, dogmas, teachings, and discipline?

Where will Catholics faithful to the Magisterium and the Sacred Deposit of Faith go once this revolution materializes? To what Church — after the Roman Catholic Church has been “re-imagined” — indeed, we hold that it was never imaginary at all (and therefore in no need of re-imagining) to begin with, but a beautiful reality in the ugly and impoverished world of the City of Man? To the nearest Lutheran or Episcopal “church” with a female priestess — or, for that matter, even a transgender male-female/female-male “officiant”? The logic of “ecumenism” does not exclude this blasphemy — indeed it does not even exclude the mosque!

Of course this sounds nonsensical. Why? It is nonsense! We cannot go to a Lutheran church or a Sunni mosque — however ecumenically magnanimous we are urged to be — for nowhere else apart from the One, True, Holy, Catholic, and Apostolic Church will a Catholic find Jesus Christ — in the most Holy Sacrifice of the Mass, in Holy Communion, and in the Most Blessed Sacrament of the Altar.

An “imagined” or “re-imagined” church has none of these — and never will.  In a word such an “imagined” church — even were “re-imagination” possible — would be an utter imposter — not the beautiful and spotless Bride of Christ, but a meretricious harlot with many “lovers” upon the altars of many religions in the world — and of the world. (1 John 2:15)

This is not what Christ called us to. Nor the Church preceding Vatican II — which is quickly losing traction as it ineluctably moves to myth.

_______________________

1  https://www.lifesitenews.com/news/catholics-must-let-go-of-cherished-beliefs-to-discern-like-pope-francis-u.s

2  https://www.archchicago.org/news-release/-/article/2017/10/24/the-archdiocese-of-chicago-and-the-metropolitan-chicago-synod-of-the-evangelical-lutheran-church-in-america-to-commemorate-the-500th-anniversary-of-th

 

Geoffrey K. Mondello
Boston Catholic Journal
Sunday 8 July 2018

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Francis as “the Prince”

 

Francis: The Machiavellian Prince

 

and the Logical Conclusion of Vatican II

 

 

Francis is the logical conclusion of the Second Vatican Council understood as the Assisted Suicide of the ChurchHe is the logical consequent of nearly every flawed statement, every questionable postulate, and every sophistical premise either substantive or implicit, within Vatican II as so many antecedents to a catastrophically spurious argument.  As he himself stated as early as 2013 — but not before a rude  slap in the face to all his predecessors (one still alive: Pope “Emeritus” Benedict):   
 

“In the interview, Francis denounced the “Vatican-centric” nature of the Holy See administration and acknowledged that popes past had been infatuated with the pomp of the
Vatican and its “courtesans.”
and then:

“He said the Second Vatican Council, the 1962-65 meetings that brought the church into the modern world, had promised such an opening to people of other faiths and non-believers,
but that the church hadn’t made progress since then.”
1
 

He then went further, to make the paradoxical claim that:

I have the humility and ambition to do so,” he said.” 1


In other words, “I, Francis the celebrated, acclaimed, and famously humble and unpretentious — propose to fully actualize all the nonsense embodied in the equally celebrated (albeit spurious) ‘Spirit of Vatican II’ because I alone among all my predecessors have the real humilityand ambition — that they lacked — and the iron will to do so! Bet on it.”

 

 Let us ponder that for a moment, for it is fraught with significance.

Does a humble man boast of his humility? Of course not, for he sees the contradiction inherent in such a question.

More troubling still is the question: is ambition consonant with humility in a pope?

At the apex of power (at which Francis now sits) ambition can dangerously verge on Machiavellian. As Niccolo observed  in his famous work, The Prince,
Ambition is so powerful a passion in the heart, that however high we reach we are never satisfied.”
 

How Far?

Machiavelli was a vehement atheist. Francis is an unbridled progressivist (radical liberal).  In both cases, however otherwise divergent, the pressing question appears identical: “How far can I go? What can I get away with? To what extent can I push the limits of this power vested in me? To the point where power prevails over truth?”

These are serious questions, especially as they pertain to the Vicar of Jesus Christ on Earth.

Has the Church, as Francis insists, really been stagnant for 50 years — until the epiphany of Francis who alone can achieve what Vatican II proposed — because he alone has the humility to accomplish this, coupled with an unbending determination? Is there something disconcerting about this statement? Even contradictory?

What is more, we need only look at the anemic state of the Church following Vatican II:  the dearth of clergy, religious, seminarians — the aging and emptying pews … to see that no such “stagnation” in the Church occurred. To the contrary, prior to Vatican II it was a Church full of vitality in every conceivable metric — and growing exponentially!

To understand how Francis arrives at this spurious conclusion we must first understand that Francis is the quintessential product of a unique generation.  He is among the last of that now dwindling generation (thank God) who themselves were products of the psychotropic culture of the 1960’s — which, in our rear-view mirror — is a now barely visible, and from which we cannot speed away fast enough. It has long begun to fade to fatuity. Most of us have, by now, come to our senses and recognize this.

 
A Deadly Age

It was a deadly age, a noxious age whose poison still leeches into Western society. At a given stratum it will be percolated through reason, eventually strained of its poison, and become the historical nonsense it was — even if it contaminated so much and so many lives before it was bleached out of our consciousness and finally became innocuous , together with the psychedelic caricature of a reality it had never known. Timothy Leary, et alia, “Turned on, tuned in, dropped out” and in alignment with his not-so-famous literary micropiece “Design for Dying — Dying? Throw a House Party! ” — dropped dead.

The Age of Aquarius and the Psilocybin mushroom are dead and what is left of that sad crop are dying leaves on a withering tree, fretted by songs still strummed by the arthritic hands of the elderly on guitars three times the age of the audience. They are pathetic figures clinging to a youth that betrayed them to an old age that wasn’t supposed to happen in the euphoric Flower Days.

In truth it was a miserable age that opiated America; an age that filled the valleys and made the mountains low — for the coming of the Flower Child who littered it with filth. It was Woodstock after the rain and the music stopped: a wasteland of plastic trash, condoms and roach clips.
 

The Segue into Vatican II

Same time, same culture, same euphoria, same mantra against inhibition, same contempt for authority, same disdain for absolutes. It was the time to experiment with society, with minds, and — most sadly — with souls. While students occupied the chancellor’s office at the university, “liberated” Catholic theologians, together with Avant-guard bishops and their ecumenically requisite Protestant advisors occupied the Vatican.

“The Establishment” was shut out — in academic, ecclesiastic and civil society. “Old school” was out. “New school” was in: a new and radical school of theology and spirituality; new interpretation, “exegesis”, “hermeneutics”, and now “discernment”.  “Dogma” became “anathema” and “anathema” was finally scrubbed from the Catholic lexicon altogether: both became something  pejorative: nothing was incontrovertibly true (itself a reflexive contradiction).

Latin as an Ecclesiastical Marker or Identifier was out. Banality was in. Priests spoke the vernacular and finally realized that they had nothing to say. Homily became comedy. Comedy became skit. The Guitar is King! — no longer Christ Jesus. And the only Choir we know is not of Angels: they ceased their accompaniment with us when “Liturgists” discarded Gregorian Chant in favor of the insipid ditties of Marty Haugen who is Lutheran or the “Saint Louis Jesuits (not all of whom remain Jesuits, or priests, or even Christians.”1)

 

No going back: DNR and the Church as a Hospice

New vestments, new language(s), new Mass, new spirituality that emphasized man through a unilateral (Catholics gave up virtually everything. Protestants relinquished nothing) effort at a newly-reformulated notion of “ecumenism” instead of salvation. Nun’s and Sister’s Habits were shortened, then abbreviated, then thrown out. The new “cool” was the collarless priest, the unidentifiable Sister. The various “Conferences of Catholic Bishops” (which have no binding authority) became social, then political. The Church effectively became the “field hospital” envisioned by Francis — but it was also the only patient — mortally wounded, and strapped to it was the purple rescript DNR (“Do Not Resuscitate or Revive”) upon the inauguration of Francis as pope with a ready hand on the plug. Vatican II, it turns out, was really an act of Assisted Suicide as Francis has more than amply demonstrated and the Church has become less a “field hospital” than a hospice. “Better that the one true Church die than acknowledge our mistakes and return to the business of saving souls as we had done for the 2000 years preceding Vatican II.” But even the model of a hospice is inadequate, for after the last Catholic dies, the hospice itself altogether ceases to be. This is nihilism — not Catholicism — and it has been for some time.
 

The Birth of Theo-Politics

Theo-politics
was born. Peace, Poverty, Immigration, Inclusiveness, Equality, Linguistic Neuterization in the Liturgy, Feminism, and “Ministries” without meaning or number became the New Evangel. The salvation of souls?  Not a chance. That outdated mandate belonged to the 2000 years prior to the Second Vatican Council — and is something of an embarrassment to contemporary Catholic priests, theologians, scholars, and … yes … laymen. Ask yourself: when was the last time you so much as even heard that phrase at Church? Modernism — that synthesis of all heresies — replaced every vestige of the theological concept of Tradition that is inseparable from the identity of the Church especially as it is articulated through infallible Church Teaching and Dogma.

The Kingdom of God became the Polity of Man. Language was purged of “salvation”, “soul”,  “Hell”, “Penance”, “repentance”, “Mary”, woman, virgin, man, he, she, her, hers, his, gender, evil, the devil, conversion,  sin, suffering, chastity, mortification — anything that stifled the desires of men and the ambitions of women. Heaven now has Open Borders — and they are coterminous with earth.
 

A Replica or a Counterfeit?

We built a simulacrum, a meretricious and largely plastic replica of the Kingdom of Heaven and placed in on earth — complete with electric votive candles.  And yet, for all its semblance we secretly fear it is counterfeit.  It is little wonder that we fear dying and leaving our Kingdom … for, perhaps, another and fabled Kingdom of which we heard long ago where Someone else ruled and in which the totality of man did not abide, given his sin, selfishness, cruelty, malice and indifference to God — a place of ceaseless Light and no fire divided from a chasm of ceaseless fire with no Light.

 But we know that Vatican II — or at least it’s true “spirit” abolished all that 50 years ago. “Everyone and everything goes to “Heaven” — despite the explicit teaching of Christ to the contrary (Saint Matthew 7.13-14).

 Does this appalling vision offend you? Have I injured your “sensibilities”?

Reality is like that — much like the “Reality TV Shows” that you probably watch. Not every episode has a good ending. Many do not even have a good beginning — much like Vatican II — and even more apropos of the spectacle that is Francis as its culmination.

__________________________________________

1 Associated Press http://www.oregonlive.com/today/index.ssf/2013/10/pope_francis_urges_reform_want.html

2 https://www.catholicculture.org/commentary/otr.cfm?id=3844

3 Niccolo Machiavelli — The Prince

 

Geoffrey K. Mondello
for the Boston Catholic Journal
April 19, 2018

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Comments? Write us:  editor@boston-catholic-journal.com

 



Martyrology for today:

 

ROMAN MARTYROLOGY

Sunday July 15th in the Year of Grace 2018

Season after Pentecost


This Day, the Fifteenth Day of July

At Bamberg, St. Henry I, emperor, who kept perpetual chastity with his wife Cunegunde, and induced St. Stephen, king of Hungary, with nearly all his kingdom, to receive the faith of Christ.

At Porto, the birthday of the holy martyrs Eutropius, and the sisters Zosima and Bonosa.

At Carthage, blessed Catulinus, deacon, whose glories were proclaimed by St. Augustine in a sermon to his people, and the Saints Januarius, Florentius, Julia and Justa, martyrs, who were entombed in the church of St. Faustus.

At Alexandria, the holy martyrs Philip, Zeno, Narseus, and ten children.

In the island of Tenedos, St. Abudemius, a martyr, who suffered under Diocletian.

At Sebaste, St. Antiochus, a physician, who was decapitated under the governor Adrian. On seeing milk flowing from his wounds instead of blood, Cyriaeus, his executioner, was converted to Christ and endured martyrdom.

At Pavia, St. Felix, bishop and martyr.

At Nisibis, the birthday of St. James, bishop of that city, a man celebrated for great holiness, miracles and erudition. He was one of those who confessed the faith during the persecution of Galerius Maximian, and afterwards, in the Council of Nicea, condemned the perverse heresy of Arius, by opposing to it the doctrine of consubstantiality. It was also owing to his prayers, and those of bishop Alexander, that Arius received at Constantinople the condign punishment of his iniquity, the extravasation of his intestines.

At Naples, in Campania, St. Athanasius, bishop of that city, who suffered much from his wicked nephew Sergius, by whom he was driven from his see. Consumed with afflictions, he departed for Heaven at Veroli, in the time of Charles the Bald.

At Palermo, the finding of the body of St. Rosalia, virgin of Palermo. Being miraculously discovered in the time of the Sovereign Pontiff, Urban VIII, it delivered Sicily from the plague in the year of the Jubilee.

At Campo in Italy, the birthday of St. Pompilio Maria Pirrotti of St. Nicholas, confessor, a member of the Congregation of Poor Clerks Regular of Pious Schools of the Mother of God, who spent his entire life in safeguarding the salvation of souls. He was registered among the saints by Pope Pius XI.

And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.


Omnes sancti Mártyres, oráte pro nobis. ("All ye Holy Martyrs, pray for us", from the Litaniae Sanctorum, the Litany of the Saints)

Response: Thanks be to God.

 


 


Roman Martyrology by Month
 

 


 

Why the Martyrs Matter



Each day we bring you a calendar, a list really, of the holy Martyrs who had suffered and died for Christ, for His Bride the Church, and for our holy Catholic Faith; men and women for whom — and well they knew — their Profession of Faith would cost them their lives.

They could have repudiated all three (Christ, Church, and Catholic Faith) and kept their lives for a short time longer (even the lapsi only postponed their death — and at so great a cost!).1

What would motivate men, women, even children and entire families to willingly undergo the most evil and painfully devised tortures; to suffer death rather than denial?

Why did they not renounce their Catholic Faith when the first flame licked at their feet, after the first eye was plucked out, or after they were “baptized” in mockery by boiling water or molten lead poured over their heads? Why did they not flee to offer incense to the pagan gods since such a ritual concession would be merely perfunctory, having been done, after all, under duress, exacted by the compulsion of the state? What is a little burned incense and a few words uttered without conviction, compared to your own life and the lives of those you love? Surely God knows that you are merely placating the state with empty gestures …

Did they love their wives, husbands, children — their mothers, fathers and friends less than we do? Did they value their own lives less? Were they less sensitive to pain than we are? In a word, what did they possess that we do not?

Nothing. They possessed what we ourselves are given in the Sacrament of Confirmation — but cleaved to it in far greater measure than we do: Faith and faithfulness; fortitude and valor, uncompromising belief in the invincible reality of God, of life eternal in Him for the faithful, of damnation everlasting apart from Him for the unfaithful; of the ephemerality of this passing world and all within it, and lives lived in total accord with that adamant belief.

We are the Martyrs to come. What made them so will make us so. What they suffered we will suffer. What they died for, we will die for. If only we will! For most us, life will be a bloodless martyrdom, a suffering for Christ, for the sake of Christ, for the sake of the Church in a thousand ways outside the arena. The road to Heaven is lined on both sides with Crosses, and upon the Crosses people, people who suffered unknown to the world, but known to God. Catholics living in partibus infidelium, under the scourge of Islam. Loveless marriages. Injustices on all sides. Poverty. Illness. Old age. Dependency. They are the cruciform! Those whose lives became Crosses because they would not flee God, the Church, the call to, the demand for, holiness in the most ordinary things of life made extraordinary through the grace of God. The Martyrology we celebrate each day is just a vignette, a small, immeasurably small, sampling of the martyrdom that has been the lives of countless men and women whom Christ and the Angels know, but whom the world does not know.

“Exemplum enim dedi vobis”, Christ said to His Apostles: “I have given you an example.” And His Martyrs give one to us — and that is why the Martyrs matter.


Geoffrey K. Mondello
Contributing Editor
B
oston Catholic Journal


Note: We suggest that you explore our newly edited and revised “De SS. Martyrum Cruciatibus — The Torments and Tortures of the Christian Martyrs” for an in-depth historical account of the sufferings of the Martyrs.

 

 

INTRODUCTION TO THE ROMAN MARTYROLOGY

By J. Cardinal Gibbons, Archbishop Baltimore


THE ROMAN MARTYROLOGY is an official and accredited record, on the pages of which are set forth in simple and brief, but impressive words, the glorious deeds of the Soldiers of Christ in all ages of the Church; of the illustrious Heroes and Heroines of the Cross, whom her solemn verdict has beatified or canonized. In making up this long roll of honor, the Church has been actuated by that instinctive wisdom with which the Spirit of God, who abides in her and teaches her all truth, has endowed her, and which permeates through and guides all her actions. She is the Spouse of Christ, without spot or wrinkle or blemish, wholly glorious and undefiled, whom He loved, for whom He died, and to whom He promised the Spirit of Truth, to comfort her in her dreary pilgrimage through this valley of tears, and to abide with her forever. She is one with Him in Spirit and in love, she is subject to Him in all things; she loves what He loves, she teaches and practices what He commands.

If the world has its Legions of Honor, why should not also the Church of the Living God, the pillar and the ground of the truth? If men who have been stained with blood, and women who have been tainted with vice, have had their memory consecrated in prose and in verse, and monuments erected to their memory, because they exhibited extraordinary talents, achieved great success, or were, to a greater or less extent, benefactors of their race in the temporal order, which passeth away, why should not the true Heroes and Heroines of Jesus, who, imitating His example, have overcome themselves, risen superior to and trampled upon the world, have aspired, in all their thoughts, words, and actions, to a heavenly crown, and have moreover labored with disinterested zeal and self-forgetting love for the good of their fellow-men, have their memories likewise consecrated and embalmed in the minds and hearts of the people of God? If time have its heroes, why should not eternity; if man, why should not God? Thy friends, O Lord, are exceedingly honored; their principality is exceedingly exalted.Whom His Father so dearly loved, the world crucified; whom the world neglects, despises, and crucifies, God, through His Church, exceedingly honors and exalts. Their praises are sung forth, with jubilation of heart, in the Church of God for ages on ages.

The wisdom of the Church of God in honoring her Saints is equaled only by the great utility of the practice thus consecrated. The Saints are not merely heroes; they are models. Christ lived in them, and Christ yet speaks through them. They were the living temples of the Holy Ghost, in whose mortal bodies dwelt all the riches of His wisdom and grace. They were in life consecrated human exemplars of divine excellence and perfection. Their example still appeals to our minds and to our hearts, more eloquently even than did their words to the men of their own generation, while they were in the tabernacle of the flesh. Though dead, they still speak. Their relics are instinct with sanctity, and through them they continue to breathe forth the sweet odor of Christ. The immortality into which they have entered still lingers in their bones, and seems to breathe in their mortal remains. As many an ardent, spirit has been induced to rush to the cannon's mouth by reading the exploits of earthly heroes, so many a generous Christian soul has been fired with heavenly ardor, and been impelled to rush to the crown of martyrdom, by reading the lives and heroic achievements of the Saints and Martyrs of Christ. Example, in its silent appeal, is more potent in its influence on the human heart and conduct than are words in their most eloquent utterances.

The Church knows and feels all this, in the Spirit of God with whom she is replenished ; and hence she sets forth, with holy joy and exultant hope, her bright and ever-increasing Calendar of Sanctity of just men and women made perfect and rendered glorious, under her unearthly and sublime teachings. In reading this roll of consecrated holiness, our instinctive conclusion is, precisely that which the great soul of St. Augustine reached at the very crisis of his life, the moment of his conversion If other men like me have attained to such sanctity, why not I? Shall the poor, the afflicted, the despised of the World, bear away the palm of victory, the crown of immortality, while I lie buried in my sloth and dead in my sins, and thus lose the brilliant and glorious mansion already prepared for me in heaven? Shall all the gifts, which God has lavished upon me, be ingloriously spent and foolishly wasted, in the petty contest for this world's evanescent honors and riches, while the poor and contemned lay up treasures in heaven, and secure the prize of immortal glory? Shall others be the friends of God, whom He delights to honor, while I alone remain His enemy, and an alien from His blessed Kingdom?

It is a consoling evidence of progress in the spiritual life in this country to find the Martyrology here published, for the first time, in English, and thereby made accessible, in its rich treasures of Sanctity, to all classes of our population. It will prove highly edifying and useful, not only to the members of our numerous religious Communities of both sexes, but also to the laity generally. Every day has here its record of Sanctity; and there is scarcely a Christian, no matter how lowly or how much occupied, who may not be able to daily peruse, with faith and with great profit, the brief page of each day's models of Holiness. These belong to all classes and callings of life; from the throne to the hovel, from the Pontiff to the lowest cleric, from the philosopher to the peasant, from the busy walks of life to the dreary wastes of the desert.

Let all, then, procure and read daily the appropriate portions of this Martyrology. Its daily and pious perusal will console us in affliction, will animate us in despondency, will make our souls glow with the love of God in coldness, and will lift up our minds and hearts from this dull and ever-changing earth to the bright and everlasting mansions prepared for us in Heaven!

Imprimatur,  J. Cardinal Gibbons, Archbishop Baltimore, Maryland 1916

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THE APOSTOLIC CONSTITUTION
 

QUO PRIMUM

 

(and what Forever really means)

 

Pope Pius V Catechism of Trent

 

From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all out thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God's help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God's help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper —  for it is most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass — We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.

Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.

Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us.
This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women — even of military orders — and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.

This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding.

All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by
this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.

We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.

Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that
this present document cannot be revoked or modified, but remains always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription — except, however, if more than two hundred years' standing.

It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem).

Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there.
Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should anyone dare to contravene it, know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

    
Given at St. Peter
s in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.

 

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