segunda-feira, 28 de dezembro de 2015


No dia 31 de dezembro, último dia do ano civil, a Igreja concede Indulgência Plenária a todas as pessoas que participarem da Santa Missa e rezarem ou cantarem o "Te Deum" em ação de graças (cf. Enchir. Indulgentiarum, n. 60). [recitação pública] 

Te Deum laudámus: te Dominum confitémur.

Te ætérnum Patrem omnis terra venerátur.

Tibi omnes Angeli; tibi cæli et univérsae potestátes.

Tibi Chérubim et Séraphim incessábili voce proclámant:

Sanctus, Sanctus, Sanctus, Dóminus Deus Sábaoth.

Pleni sunt cæli et terra majestátis glóriæ tuæ.

Te gloriósus Apostolórum chorus;

Te Prophetárum laudábilis númerus;

Te Mártyrum candidátus laudat exércitus.

Te per orbem terrárum sancta confitétur Ecclésia:

Patrem imménsæ majestátis; Venerándum tuum verum et únicum Fílium;

Sanctum quoque Paráclitum Spíritum.

Tu Rex glóriæ, Christe.

Tu Patris sempitérnus es Fílius.

Tu ad liberándum susceptúrus hóminem, non horruísti Vírginis úterum.

Tu, devícto mortis acúleo, aperuísti credéntibus regna cælórum.

Tu ad déxteram Dei sedes, in glória Patris.

Judex créderis esse ventúrus.

Te ergo quǽsumus, tuis fámulis súbveni, quos pretióso sánguine redemísti.

Ætérna fac cum sanctis tuis in glória numerári.

V. Salvum fac pópulum tuum, Dómine, et bénedic hæreditáti tuæ.
R. Et rege eos, et extólle illos usque in ætérnum.
V. Per síngulos dies benedícimus te.
R. Et laudámus nomen tuum in sǽculum, et in sǽculum sǽculi.
V. Dignáre, Dómine, die isto sine peccáto nos custodíre.
R. Miserére nostri, Dómine, miserére nostri.
V. Fiat misericórdia tua, Dómine, super nos, quemádmodum sperávimus in te.

R. In te, Dómine, sperávi: non confúndar in ætérnum.

quarta-feira, 23 de dezembro de 2015



with Saint Thomas Aquinas

The Circumstances of Christ’s Birth

1. Christ willed to be born at Bethlehem because of two reasons:

— First, because “ He was made … of the seed of David according to the flesh, to whom also a special promise was made concerning Christ. ”  (Rom. I, 3.)  Hence, He willed to be born atBethlehem, where David was born, in order that by the very birthplace, the promise made to David might be fulfilled.  The Evangelist points this out by saying, “ Because He was of the house and of the family of David. ”
— Secondly, because as Gregory says, “ Bethlehem is interpreted ‘the house of bread’.”  It is Christ Himself, Who said, “ I am the living Bread which came down from heaven ” (Jn 41, 51).
As David was born in Bethlehem, so also did He select Jerusalem to set up His throne and to build there the Temple of God, so that, Jerusalem was at the time a royal and priestly city.  Now, Christ’s priesthood and kingdom were consummated principally in His Passion.  Therefore, it was becoming, that He should choose Bethlehem for His birthplace and Jerusalem for the scene of His Passion.
Likewise, also, He silenced the vain boasting of men who take pride in being born in great cities, where also they desire especially to receive honor.  Christ, on the contrary, willed to be born in a mean city, and to suffer reproach in a great city.

2. Christ was born at a suitable time.

— “When the fullness of time was come, God sent His Son, made of a woman, made under the law.” (Gal. IV, 4.)  There is this difference between Christ and other men; that, whereas they are born subject to the restrictions of time, Christ as Lord and Maker of all time, chose a time in which to be born, just as He chose a mother and a birthplace.  And hence, since “What is of God is well ordered,” and becomingly arranged, it follows that Christ was born at a most fitting time.
— Christ came to bring us back from a state of bondage to a state of liberty, and therefore, as He took our mortal nature in order to restore us life, so as Bede says, “He deigned to take flesh at such a time that, shortly after His birth, He would be enrolled in Caesar’s census and thus submit Himself to bondage for the sake of our liberty.”
— Moreover, at that time, when the whole word lived under one ruler, peace abounded on the earth.  Therefore, it was a fitting time for the birth of Christ, for “He is our peace, Who hath made both one,” as it is written. (Eph. II, 14.)
Again it was fitting that Christ should be born while the world was governed by one ruler,because “He came to gather His own, Children of God, together into one” (John XI, 52), so “that there might be one fold and one Shepherd.” (John X, 16.)
— Christ wished to be born during the reign of a foreigner, that the prophecy of Jacob might be fulfilled (Gen. XLIX, 10), “This sceptre shall not be taken away from Juda, not a ruler from his thigh, till He come that is to be sent.”  Because as Chrysostom says, “as long as the Jewish people were governed by Jewish kings, however wicked, prophets were sent for their healing.  But now, that the Law of God is under the power of a wicked king, Christ is born; because a grave and hopeless disease demanded a more skillful physician.”
— Christ wished to be born when the light of day begins to increase in length, so as to show that He came in order that man might come nearer to the Divine Light, according to Luke I, 79: “To enlighten them that sit in darkness and in the shadow of death.”
— In like manner, He chose to be born in the rough winter season, that He might begin from then to suffer in body for us. (3 a. q. 35 a. V and VIII.)
(From: Saint Thomas Meditations for every day, by Fr E.C. McEnery O.P., Columbus [Ohio], Long’s College book company, 1951)

sábado, 19 de dezembro de 2015

Coming Messiah Eleison Comments Number CDXL (440)

Coming Messiah

The Saviour of the World lies on cold straw –
Great God, grant us to hurt Him never more!
What a contrast there is between today’s Christmas scene in the once Christian nations, and the prophecies of the Messiah to come, which are scattered throughout the Old Testament! It is the contrast between the beginning and the end of those nations. It was the coming of Christ, prepared by the Jews over two thousand years, which through his Church forged those nations (Gentiles) to take up the service of God when the Jews mysteriously chose to abandon it. Today is the end of the time of those nations because they are now abandoning God in their turn. Let us remind ourselves of the glory and infinite greatness of the Messiah’s mission, and of the seriousness of turning our backs on him, by a random selection from the hundreds of messianic quotes in the Old Testament:—
1. David (1000 B.C.) – the messiah would be disowned by the Jews (Ps. XXI, 7–8). He would convert the Gentiles (Ps. XXI, 28). He would be betrayed by a disciple (Ps. XL, 10). He would be mocked in His agony (Ps. XXI, 7–9). His enemies would pierce His hands and His feet, and cast lots for his garments (Ps. XXI, 17, 19). They would give Him vinegar to drink (Ps.LXVIII, 22).
2 Isaias (720 B.C.) – The Messiah would convert the nations (II, 2–3). He would be born of a virgin (VII, 14). He would be adored as a child by kings (IX, 6–7). He would have a precursor; the precursor would prepare the people for Him (XL, 3–4). He would be mildness itself (XLII, 1–3). He would be a man of sorrows (LIII, 3). He would give His life to expiate for our sins (LIII, 5). He would never complain (LIII, 7). He would be made to seem a criminal (LIII, 12). He would reign over the world (LV, 5). His Church, His spouse, would give Him a multitude of children (LXVI, 18–23).
3. Osee (600 B.C.) – The Messiah would return from Egypt by order of His Father (XI, 1). He would convert the nations (II, 19–24). The Jews would be scattered throughout the world for denying Him (IX, 17).
4. Micheas (600 B.C.) – The Messiah would be born in Bethlehem and he would be both God and Man (V, 2). He would convert the nations (IV, 2–3). He would be our reconciliation (VII, 18–20).
5. Joel (600 B.C.) – The Messiah would send the Holy Ghost upon His Church and the faithful would prophesy (II, 28–29). The Messiah would come to judge the world in Power (III, 2).
6. Jeremias (600 B.C.) – The Messiah’s birth would be known by the slaughter of innocent children for whom their mothers would weep (XXXI, 18). He would convert the nations and establish a new covenant with the people, more perfect than the first (XXXI, 31–34).
7. Ezechiel (580 B.C.) – The Messiah would be of the race of David (XVII, 22). He would receive the crown of the royal house of David (XXI, 27).
8. Daniel (500 B.C.) – The Messiah would come in 490 years fro m the decree to rebuild Jerusalem after the Babylonian captivity; He would re-establish the reign of virtue; He would be denied by the Jews and put to death; the temple and the city of Jerusalem would be destroyed; the Jews would be in a state of desolation until the end of time (IX, 24–27).
To read these quotes again is to be reminded how inseparable the Messiah was from his people, the Jews, and yet how they have separated themselves from him ever since. By him God raised a new people, chosen by faith instead of race, and now that people also is wallowing in materialism. Lord, grant us at this time of year to remember how he changed the world, and how, without him, it is changing catastrophically back.
Kyrie eleison.

quinta-feira, 17 de dezembro de 2015




September 1980


Fr. Robert McKenna, OP

The people, whether clergymen or learned laymen, who today accuse traditional Catholics of disobedience and breaking the laws of the Church are like the lawyers and Pharisees in the Gospel. We read that they were "watching" Christ to see if He would break the law by curing the sick man on the Sabbath day. When, to test them, He asked them if it was lawful to cure on the Sabbath, they kept a stony silence, prepared to condemn Him if He dared to do so. Our Lord proceeded to work the miraculous cure of the man with dropsy and then forced His enemies to remain silent by showing them up for the hypocrites they were: "Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him up on the Sabbath?"
The law of God—the Third Commandment—forbids work on the Lord's Day. But Christ worked miracles on the Lord's Day, as on other days. Therefore He was guilty of violating the law. This was the reasoning of the Scribes, Pharisees, and lawyers and, mind you, they were among the recognized leaders of the Church or religious establishment in those days. So, by their reasoning the Son of God was guilty of disobedience to God!
Absurd, was it not? And so today almost equally absurd, if not equally hypocritical, are those prelates, priests, and laymen of the entrenched establishment who sanctimoniously point the accusing finger of disobedience at us traditional priests.
What, then, is the "catch"? Where is the flaw in the reasoning of the enemies of Christ and their counterparts today? It's the old and repeated fallacy of failing to make distinctions. In the case at hand, we must distinguish between the words of the law and the purpose of the law, or, if you will, between the "letter" of the law and the "spirit" of the law—the spirit being the mind or intention of the lawgiver.
Laws are made for the common good. This is their end and purpose. But, because laws by their nature are general and cannot provide for every possible circumstance and happening, it sometimes happens (rarely but nevertheless sometimes) that to observe and obey the letter of the law would defeat the very purpose of the law. (This is more apt to happen in the case of human laws than in the case of divine law.)
Saint Thomas Aquinas, explaining this problem, cites the example of a man asking his friend to return the weapon which he left with him for safekeeping. Now simple justice and the natural law require that whatever belongs to someone be given to him. This law is for the common good of society, and if it did not exist everybody could have everybody else's property, and consequently there would be no such thing as property.
But suppose, says St. Thomas, the man comes and asks for his weapon in a rage, obviously intending to kill someone. Is one still held by the law? Well, certainly not, under the circumstances! In fact, if the letter of the law were obeyed in this case, and the man kills his wife or neighbor, his friend would be an accomplice to the crime. Common sense tells us that the law in question does not apply in such a situation, and that to keep the law in this case would defeat the very purpose of the law by going against the common good of society.
In theological language this is called epeikeia, a Greek word best known as "equity" in English. It amounts to not observing the letter of a law when it would obviously violate thespirit of the law. And note carefully that we say obviously, lest anyone presume to interpret laws to suit himself. Unless common sense tells us that a law does not bind in a particular case, then we are still held to it.
So, for the Jews to so blindly follow the letter of the Sabbath law as to think it would forbid even someone from curing a sick person on the Sabbath was harsh justice, to say the least—and a sin against common sense, to say the truth. Yet such were the grounds upon which they continually sought to condemn Christ, and for which they succeeded in killing Him. He broke the letter of the law—and His own law at that.
So it is today with us Catholics in the remnant of the Church. We are faced with the necessity—the clear, manifest, and common-sense necessity—of breaking the letter of Church law (Canon Law) in order to preserve, if you will, Canon Law itself and the common good which is the Catholic Church itself. What we would not dream of doing in ordinary circumstances—opening chapels, hearing confessions, performing marriages, etc.—without proper authorization and jurisdiction, we need have no qualms of doing in today's most extraordinary and extenuating circumstances.
And what circumstances are those? The unprecedented circumstances of the enemy from within having seized control of the Church and working feverishly to destroy its worship and traditions. If it were the intention of Holy Mother Church in framing Canon Law to bind her priests and faithful to its every single prescription even in such circumstances as these, then the Church's law would turn out to be her own worst enemy. Not being able to have chapels and public Masses and the administration of the Sacraments, we would have to stand by and see the Catholic Church destroyed. As it is, far from being bound by all the particular prescriptions of Canon Law today, all true Catholic priests and laymen have a solemn duty before God to preserve our Faith and worship intact—and not merely personally and privately but publicly and in an organized way. For the true Church of God is by its very nature a visible, organized society, and the Catholic remnant must strive to keep it such.
Supposing there were, for some period of time, no bishops? Supposing they had all been suddenly wiped out and no hierarchy were left to the Church? Are we seriously to think that in such an event traditional priests would have to stop their work, or be prevented from expanding it, simply because there was no bishop to legally authorize them? Ridiculous! Well, if the hierarchy has not been physically wiped out, spiritually speaking and for all practical purposes it has been. Practically all bishops who are not definitely heretics are at least gravely suspect of heresy by reason of the sacrilegious outrages they have tolerated in their dioceses. As a consequence, they have either lost their jurisdiction or possess a very doubtful jurisdiction, and Canon Law itself expressly supplies priests jurisdiction in such cases.
Let us note too, in this matter of obeying Church law, that our apparent violation of some particular laws is made necessary in order that we may continue to observe Canon Law as a whole, while the enemies within the Church are, for their part, using that same law to destroy it altogether. A so-called new Code of Canon Law has been in preparation for several years now since Vatican Council II and, you may be sure, if and when it sees the light of day, that the laws it contains will be made to order for the "new Church."
Our Lord, in defending the spirit of God's Commandments against a misconstrued "letter" of the law, said to the Scribes and Pharisees: "Man was not made for the Sabbath but the Sabbath for man." To the new breed of Scribes and Pharisees today who carp Canon Law at us, we say: "The Church was not made for Canon Law, but Canon Law for the Church. "

taken from the Angelus

quarta-feira, 9 de dezembro de 2015

Afirmação de Nossa Posição

O autor deste blog gostaria esclarecer nossa posição em relação a esta crise sem precedentes na Igreja.  Também reafirmamos a Declaração de Mons. Lefebvre de 22 de novembro de 1974.

1.) Nós não aderimos à postura de sede-vacante ainda que não condenamos os católicos de boa vontade que mantem esta postura. Não fazemos nenhuma especulação neste respeito e seguimos os conselhos dos dominicanos de Avrillé sobre o papado atual.

2.) Nós temos um grande respeito para com a sagrada hierarquia da Igreja e os sacerdotes, por em quanto que rejeitamos os erros fatais que muitos deles professam hoje dia. Temos uma grande gratitude para com todos os sacerdotes tradicionalistas que transmitem a Fé e que nos administram os Sacramentos Católicos. Somos submissivos ao seu ensino e suprimos qualquer espirito de criticismo quanto a eles. Apoiamos-os ao máximo possível e acreditamos que a vocação sacerdotal é uma vocação mais digno do que o casamento.

3.) Nós rejeitamos o Segundo Concilio Vaticano e agradecemos a Deus por nos haver nascido na Tradição e nunca assistido o rito bastardo.

4.) Nós apoiamos aqueles sacerdotes que ainda na Fraternidade, lutam contra o espirito de novidade e o Concilio Vaticano. Entendemos que a situação de cada um deles é diferente.  Em quanto que eles lutam contra o Modernismo, o Segundo Concilio Vaticano, a nova direção de Menzingen e a Nova Missa, eles podem contar com o nosso apoio.

5.) Nós apoiamos primeiramente todos os sacerdotes da Resistência e a USML, com a exceção de Pe. Hewko e Pe. Pfeiffer. Para saber mais sobre isto, peçamos que os leitores informarem-se sobre os graves problemas atuais em Boston, Kentucky.

6.) Apoiamos publicamente e com todo devido respeito os dois bispos administrando aos fiéis da Resistência e os Católicos em diversas regiões. Mons. Williamson e Mons. Faure merecem o respeito de todos os católicos por razão da dignidade do oficio do bispo e ainda mais que são bispos completamente católicos e tradicionais.  Não há desculpa pelos leigos/leigas, freiras, monges, nem sacerdotes por faltar respeito com eles. 

7.) Nós não consideramos como Modernistas todos os católicos que assistam à misa segundo o rito Bugniniano.  Preferimos chamar-os de "Novus Ordos" e reservamos este término (Modernista) explicitamente para as pessoas da Nova Igreja que falam heresias ou acreditam que o dogma pode mudar.  Ademais, consideramos que chamando Modernistas a todos os católicos que assistam à Misa Nova demostra uma grande falta de prudencia, caridade e entendimento, além de ser uma calúnia grave.  

8.) Finalmente, gostaríamos dizer que achamos uma necessidade nesta época escura em que nos encontramos a dedicar nossas vidas à leitura espiritual e os 15 mistérios do Santíssimo Rosário todos os dias. Mesmo assim, entendemos que estas duas coisas não são suficientes e que devemos sempre lutar para crescer em nossa vida espiritual com devoções e penitencia. Recomendamos a oração mental segundo o método dos grandes Doctores da Igreja como São Alfonsus de Liguori. Nos parece mais prudente afastar da Internet para fazer mais tempo se alguém não conseguir devotar pelo menos 15 minutos do dia à oração mental.

Dómine, quando véneris júdicáre terram, ubi me abscóndam a vultu irae tuae? Quia peccávi nimis in vita mea. Comíssa mea pavésco, et ante te erub´sco: dum véneris judicáre noli me condemnáre. Quia peccávi nimis in vita mea.

quinta-feira, 3 de dezembro de 2015

Cântico de Zacarias

São Lucas, Capitulo 1

Zacarias, seu pai, foi cheio do Espírito Santo, e profetizou, dizendo:

68 Bendito seja o Senhor, Deus de Israel,
porque visitou e resgatou o seu povo;
69 e suscitou uma força para nos salvar,
na casa de seu servo David,
70 conforme anunciou pela boca dos seus santos,
de seus profetas, desde os tempos antigos;
71 que nos livraria de nossos inimigos,
e das mãos de todos os que nos odeiam;
72 para exercer a sua misericórdia a favor de nossos pais,
e lembra-se da sua santa aliança,
73 segundo o juramento que fez a nosso pai Abraão,
de nos conceder
74 que livres das mãos dos nossos inimigos,
o sirvamos sem temor,
75 (andando) diante dele com santidade e justiça,
durante todos os dias da nossa vida.
76 E tu, menino, serás chamado o profeta do Altíssimo,
porque irás adiante da face do Senhor,
a preparar os seus caminhos;
77 para dar ao seu povo o conhecimento da salvação,
pela remissão dos seus pecados,
78 graças à terna misericórdia do nosso Deus,
que nos trará do alto a visita dos sol nascente,
79 para alumiar os que jazem nas trevas e na sombra da morte;
para dirigir os nossos pés no caminho da paz.

68. Zacarias, por meio do cântico Benedictus, agradece a Deus a vinda do Messias para remir Israel.

69. Suscitou um força, um Salvador poderoso, o Messias, na descendência de David.

72. A favor de nossos pais, que participarão dos benefícios da Redenção, sendo as suas almas tiradas do limbo e introduzidas na glória.

78. O sol nascente, o Messias, luz do Mundo.