Mancipia Nov/Dec 2013

THE REPOrt

MANcIPIA
OF tHE

November/December 2013

CrUSADE

OF

SAINt BENEDIct CENtEr

P an lea im se s po e e r t a th n e ne t n ba w oti ck sle ce p tte ab age r. ou fo tt r hi s

Benediction in our new chapel

TO FrIENDS OF tHE CrUSADE:
hen speaking of liberalism, it is important to define our terms; for, if we do not, certain assumptions will be made, with reference to the popular lexicon of American partisan politics. This would Br. Andre Marié, M.I.C.M., be a grave mistake, for much Prior of what I shall say is “liberal” passes for “conservative” in that lexicon. And contrariwise, some ideas considered “liberal” in the popular lexicon are indeed traditional points of Catholic social teaching, which is intrinsically conservative as it “conserves” Christian standards of public morals and the common good. According to the Dictionary of Dogmatic Theology, liberalism is “a doctrinal current, quite complex and changeable, which has had various interpretations and practical applications, not easily definable. The basic concept of liberalism is liberty, taken as emancipation and independence of man, society, and State, from God and His Church. ... “[W]ith the French Revolution it enters the sociopolitical field and manifests itself as exaggerated democracy (sovereign people), as separatism with respect to the relations between Church and State (‘A free church in a free State’), as indifferentism in matters of religion and worship, and as abstentionism (noninterference) of the State in economics (‘Leave everything to private initiative’). [This last form of liberalism is known as “libertarianism” in American politics.]” (Parente, Pietro; Piolanti, Antonio; and Garofalo, Salvatore, Dictionary of Dogmatic Theology. Translated by Emmanuel Doronzo, O.M.I., S.T.D., Ph.D. Milwaukee: The Bruce Publishing Company, 1951. My bold emphasis.) I presently lack the space to expand on that definition pointby-point, but reread it slowly to see how it affirms what I noted in my introductory paragraph regarding the inadequacy of our American political terminology in explaining what liberalism really is. The word “illiberal” is defined as follows: 1. opposed to liberal principles; restricting freedom of thought or behavior: illiberal and anti-democratic policies. 2. [rare] uncultured or unrefined. 3. [rare] not generous; mean. I would contend that the liberal, inasmuch as he emancipates man, society, and State, from God and His Church, is niggardly or pusillanimous with God. That is to say, the liberal is “not generous; mean,” as in the third sense of illiberal, above, because he would deny God’s rights over the individual conscience, the family, economics, and the entire social order. Further, and more relevant to my point here, is that the

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THE ILLIbErALItY OF RELIGIOUS LIbErALISm
liberal generally fits into the first definition of “illiberal,” namely, “opposed to liberal principles; restricting freedom of thought or behavior.” At first blush, this sounds contradictory, so let us consider the claim more closely. Various social and political commentators (e.g., James Kalb, author of the book The Tyranny of Liberalism; and Israel Shamir, who authored an article by the same name) recognize that the intrinsic dynamism of liberalism is toward a certain contrived equality, one that ideologically equalizes everyone and everything. But if one tries to equate, for instance, the institution of matrimony with sodomitical concubinage, there

Liberalism is “a doctrinal current, quite complex and changeable, which has had various interpretations and practical applications, not easily definable.”
will be many people who object to such an effort. These people, who advance a conservative or traditional view of marriage, must somehow be neutralized if genuine equality is to take place. Hence, the numerous cases of governmental bodies penalizing — and criminalizing — those who choose not to provide products or services that will promote this agenda, their Christian consciences be damned. (The examples of this are many and alarming.) This is what Kalb refers to, in the subtitle of his book, as “Administered Freedom, Inquisitorial Tolerance, and Equality by Command.” The liberal illusion of a freedom untethered to God’s law (natural and revealed) produces many more such conflicting

Pope St. Pius X

Bl. Pope Pius IX

rights’ claims: Various feminist “rights” conflict with the natural rights of the husband as head of the family; the “freedom of expression” of the pornographer conflicts not only with God’s law, but with the human dignity of the prostitutes being exploited for base gain ( pornē, in Greek, means prostitute); the right claimed by two lesbians to adopt a child conflicts with that child’s need of familial normalcy; etc. And guess who is

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MANCIPIA • The Report of the Crusade of Saint Benedict Center • November/December 2013

the loser in these rights wars? He who defends the genuine right, founded on the nature of things, because such a person is considered an enemy of progress and the liberal ideal. Thus does liberalism descend into tyranny. To be sure, there also exists the real possibility of two liberals battling in court over their false rights claims: Just imagine PETA (People for the Ethical Treatment of Animals) defending the (non-extant) rights of a lamb from being sacrificed by the “Church of the Lukumi Babalu Aye,” a real pagan sect that practices animal sacrifice, and which won a major “religious liberty” case against the City of Hialeah, Florida. Such a prospect heightens our sense of the absurdity of liberal progressivism. Who cannot see that the gigantic Nanny State that multiplies and enforces such nonsensical rights has become despotic? One need only glance at the news headlines. All the while, the monied interests get richer, the oligarchs get more powerful, and the liberties of the Church get trampled upon — regardless of whether (liberal) capitalists or (liberal) communists pull the levers of power. In light of all this, the words of the stodgy old Blessed Pio Nono look prophetical: “And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation

repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that ‘the people’s will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right.’ But who does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests?” (Quanta Cura, Encyclical of Pope Pius IX promulgated on December 8, 1864.) And who, after God, the Blessed Virgin, and the saints of heaven, will save the common man from such liberal illiberalism? In the words of Pope Saint Pius X: “Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists.” (Notre Charge Apostolique, Encyclical of Pope Pius X to the French Bishops, August 15, 1910.) ■ Email Brother André Marie at [email protected].

2013 Saint Benedict Center Conference Talks
What Do ‘Liberal’ and ‘Conservative’ Mean?
Br. André Marie, M.I.C.M. — Opening Remarks Dr. Robert Hickson — Reflections on the End of Time Br. André Marie, M.I.C.M. — The Illiberality of Religious Liberalism Sr. Maria Philomena, M.I.C.M. — Conserving the Liberal Arts for Salvation Mr. Gary Potter — Where Do We Go from Here?

Mr. Yves Jacque — Social Credit in the Light of the Catholic Social Teaching Mr. Charles Coulombe — Conservatism in America — Has It Ever Existed? Mr. Brian Kelly — Liberalism in Faith or Morals is a Sin, but Is Conservatism a Virtue? Mr. C. Joseph Doyle — Liberalism: The Modern Phase of Odium Fidei Panel Discussion (all speakers / moderated) Available in CD, DVD, and MP3 downloads.
To order: www.store.catholicism.org or call 603-239-6485.

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MANCIPIA • The Report of the Crusade of Saint Benedict Center • November/December 2013

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ear Reader, did you ever can be perfected and then used for the service of humanity, we hear of having puppies can rejoice and praise God for making such a variety of dogs on the brain? Well, for our use. Then we can take advantage of our intellect and when you get a puppy of your reflect a little more deeply on a marvelous phenomenon. Dogs own, it is like getting an infant, all over the world and all through time have done fantastic and your whole attention and services for human kind. Some dogs have become famous for world ends up revolving around their heroic deeds, e.g. Lassie, Old Yeller, and Akela. However, this tiny creature. Your schedule, when dogs attend the most elite training schools, do you think Sr. Marie Thérèse, M.I.C.M., including your sleep schedule, that they take a course in dog appreciation which walks them Prioress now has a puppy bouncing and whining through it. Things through all of the famous dogs in history? Well, do they? Of that were very orderly in your life are changed radically by the course not. Why not? Simply because, although dogs can serve foibles, messes, and other puppy needs that force themselves others, they cannot reflect and they cannot makes choices such upon you and your schedule. Then you find that even in your as which famous dog they would like to emulate. Why not? own mind, you have puppy phantasms wiggling in front of Because they do not have intellect or free will. Dogs simply exist almost every mental image that you can conjure. And these without reflecting upon it. A dog's life begins at conception and canine phantasms multiply faster than your depleted sleep can ends at death. Period. There is no further life of a dog except clean them away by dreaming. And so, Reader, we are going to for in the mind of a human being whose memory can feed his have a meditation on dogs. intellect with thoughts of Actually, as unholy as that famous dogs, and whose will may sound, that is exactly can move him to love God for what God wants us to do His canine creation, and make with dogs since they are a him resolve to appreciate dogs part of His creation and more and perhaps train them should lead us to Him by himself. the use of our intellect and Now this is all very deep will. and intellectual, but what we Dogs have amazing have just observed is actually potential. So, for example, simple — dogs can be trained a German shepherd can to serve humanity. Human become a very good watch beings can also be trained to dog or specialized police serve humanity, especially in dog. A Labrador retriever what is called a vocational has unique gentleness school. However, only human and sensitivity and more beings can be educated to “intelligence” than many appreciate humanity and the other types of dogs, which rest of creation. [And here makes it the ideal seeingour ascent of thought has not eye dog or other specialized even reached supernatural aid dog. All of these realities!] And the training Cani the new puppy, with Sister Marie Thérèse wonderful qualities of dogs to appreciation is part of the and innumerable others in other breeds of dogs can be brought dignity due to the reflective abilities of a human person. The out and specialized to an amazing degree by training. In fact, education that leads to this appreciation, this bolstering of true when the State Troopers brought their dogs to our school and self-worth, is called a liberal education. explained the process of preparing them for their specialized One of the most important reasons for the many acts of selfand important work, they said that the dogs went to dog destruction in our world today is the false notion that a human training school for several weeks. At that dog training school being is only as valuable as the service he provides to humanity. the dogs learned, among other things, how to jump over very This thought, coupled with a false idea of the origin and end high fences, how to sniff out criminals for their masters, how of man, namely evolution, is an infallible recipe for despair to sniff out drugs, and how to stop a dangerous person without and self-destruction. No matter how wealthy or “successful” or seriously hurting him. What would we do without dogs, man's famous a human being may become at the service of others, he best friends? will always feel a deep inadequacy and despair. Why? Because a Now, appreciating these marvelous qualities and skills that Continued on page 6

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THE SIStErS’ NEW PUPPY — WHY A rE WE GOING LIbErAL?

CONVENt COrNEr

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MANCIPIA • The Report of the Crusade of Saint Benedict Center • November/December 2013

FOUNDErS’ COLUmN
APOStLESHIP
Editor’s Note: This is a slightly edited and shortened lecture of Brother Francis’, taken from one of his talks on the Gospel of Saint Matthew. It is one of the favorites of Sister Anna Maria, M.I.C.M., who asked if we would publish it in the Mancipia . follow immediately on ignorance of supernatural truths. Lying — violence, stealing, adultery, all forms of impurity — killing. If there was no other killing going on except what is connected with abortion, it is enough! Continuing with Saint Pius: “It is a common complaint — unfortunately too wellfounded — that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation.” I could almost say that this is our whole issue. We hold that there are truths necessary to be believed for salvation. The liberals say there are no truths necessary for salvation. There is no truth that cannot be substituted for by invincible ignorance, or sincerity to whatever you hold, whether it is true or false. So the very issue for which we stand is exactly what the pope is proclaiming here — we are thinking along with the mind of the Church. Because there are truths necessary for salvation, the disciples of Jesus had to be made into Apostles. So, that very fact, that very notion, is very well tied up to the doctrine for which we fight. Liberalism attacks the apostolicity of the Church. The Church must be apostolic. I have put on the board three words — one in Greek, and two in Latin. And I will study them a little bit with you; again, they will be part of the background for our class. The Greek word is the word apostolein. It means “to send away from.” When Our Lord sent the Apostles, He said to them: As the Father sent Me, I send you. If we compare these two important words, disciple and apostle, they relate to some very important but fundamental values. A disciple comes; an apostle goes. When He wanted to make them disciples He said, Come and learn from Me. Or, Come and follow Me. You might say one is centripetal and the other is centrifugal — my physics is coming out — one points inward, the other outward. Notice how true that is even in the words Our Lord spoke to the Apostles. When He sent them He said, Go now; go and teach all nations. From another point of view, you could say a disciple learns; an apostle teaches. When He made them disciples He said, Come and learn from Me, for I am meek and humble of heart. But when He sent them He said, Go and teach all nations. And that introduces another interesting distinction. Important Catholic ideas always go in pairs. We speak in theology of Ecclesia discens and Ecclesia docens, which, if you translate it, means “the Church learning and the Church teaching.” Those two words come from two Latin words, which I also put on the board in their principal parts: Disco, discere, didici means “to learn.” Discere is not a transitive verb. When you learn, it is something immanent. It is a vital act. It stays in you. But when you teach, you teach somebody.
Continued on page 6

Brother Francis, M.I.C.M.

he theme of chapter ten of Saint Matthew’s Gospel is the word Apostle. This is the time when Our Lord chose, from among His seventy-two appointed disciples (Luke 10:1) twelve; and, without their ceasing to be disciples, He gave them the additional title “Apostles.” And, indeed, it is the first time in all of holy scripture that the concept apostle occurs. This is tremendously significant! As you all know, when we say the Creed, we give the note Apostolic as one of the four marks of the Church. And as we compare the New Testament with the Old, it is an important difference. The Old Testament, the religion of the Jews, while it was in substance and essence the same Faith as we now have, was not meant to be apostolic. With the notion Apostolic goes the notion Catholic, which means universal. The religion of the New Testament is meant to be universal. While comparing the two great sermons, the Sermon on the Mount with the sermon of chapter ten in Saint Matthew’s Gospel, I noticed that the Sermon on the Mount was meant primarily for disciples; the sermon of tonight is meant primarily for the disciples who had become also Apostles. Before I even start, I’m going to read a few lines from the great pope of this century, Saint Pius X. And I am not trying immediately to link these lines to what we are going to find in the chapter, but just to keep them as something in the background. In his encyclical Acerbo nimis, written in 1905, Saint Pius X was talking about the tremendous importance of the teaching of the Catholic Faith: “But it seems to us, venerable brothers, that while we should not overlook other considerations, we are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee: And there is no knowledge of God in the land, cursing and lying and killing and theft and adultery have overflowed; and blood has touched blood. Thereafter shall the land mourn and everyone that dwells in it shall languish (Osee 4:2).” So these are the things that the prophet lets us now

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Convent Corner continued from page 4

Founder’s Column continued from page 5

human being is an aeveternal person who has value in himself placed there by God, and when this is not recognized through education, he will be doomed to an emptiness that no success, fame, or wealth can even begin to fill. That is why the loss of these material goods so highlights the emptiness in these persons that they commit desperate acts of self-destruction.

Only human beings can be educated to appreciate humanity and the rest of creation.
Dear Reader, do you think I am encouraging you to go back to college? Actually, if you are fresh out of high school or not yet in a vowed state in life, getting a structured liberal education at a good Catholic college would be an excellent pursuit. But I am sure that most of you, like myself, are already in a vowed state and have committed your time and money to fulfilling those vows, and therefore could not consider going to a good liberal arts college. For you, then, dear Reader, I hope I have whetted your appetite for this blessing called a liberal education and I will just give you a key to the Saint Benedict Center treasure chest to fulfill your current desire. It is this: the Saint Augustine Institute of Catholic Studies, which was founded by our own dear Brother Francis. Contact us if you are interested. As Brother Francis said: “Before a man can serve others well, he must first realize his dignity as a royal person. This realization will be brought about by a liberal education.” ■ Email Sister Marie Thérèse at [email protected].

Is there an order between learn and teach? Yes, there is! No one can teach until he learns first. The whole Church has to be Ecclesia discens, including the pope and the bishops and the theologians, because: All shall be taught of God, the only ultimate Teacher of all the truths of salvation (Isaias 54:13). That is why the pope calls them the “divine things” because they come from God and they relate to God. The whole Church has to be Ecclesia discens before the Church can be Ecclesia docens. From the verb disco, discere we have the word “disciple” and the word “discipline.” From the verb doceo, docere, docui, doctus we have the word “doctor” and the word “doctrine.” There was a time when I think the concept of Ecclesia docens and Ecclesia discens was completely misconstrued. People, you know, just imagined that the pope, the bishops, and the clergy are Ecclesia docens and the laity are Ecclesia discens. And that is the wrong way of looking at it. The whole Church, in one aspect, is Ecclesia discens and the whole Church, in another aspect, is Ecclesia docens. It has to be taught of God, but then it has to teach and give the Faith to all the nations. Everything our Blessed Lord said was infinitely important, because this is God talking. This is a Divine Person, who always existed, who, every time He spoke, saw all the reality of the past and of the future. All the reality of the world was before Him. And yet, even among the utterances of Our Lord, we can, from our point of view, distinguish a certain hierarchy of importance. I would say that among His sermons, the Sermon on the Mount, the sermon of Matthew, chapter ten and the discourse at the Last Supper — that triad is supreme. That is the height of the teaching of Our Lord in some very special way. ■

First, Second, and Third Order members that were present at the 2013 SBC Conference

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MANCIPIA • The Report of the Crusade of Saint Benedict Center • November/December 2013

PrEFEct COLUmN

ister Justine Bisqueyburu Bisqueyburu again saw on the feast of the Assumption and first arrived at the convent this morning during thanksgiving, the Blessed Virgin and the in November of 1939. The scapular of which I already spoke to you. She feels strongly retreat prior to entering had impelled to tell you so and this costs her so much that her ended a few days before so she anguish rouses my compassion. I promised her to write this had to wait for the next one. little note to you, so that when on Thursday she will go to see On January 28, 1840, the first you in the parlor, your charity might make it easy for her.’” day of the great retreat arrived. “Sister Bisqueyburu wrote: ‘It seemed to me I heard a voice Bother John Marie Vianney, “The retreat would take place in which told me that she was not pleased because they delayed M.I.C.M., Tert., Prefect the hall above the chapel where so long in making the scapulars. She was so beautiful! ... I she was now praying as she knelt in front of Our Lady’s altar. promised her to make you (Sr. Buchepot) acquainted with it, as On Our Lady’s altar was a statue of Mary, which was commonly well as Father Aladel, so that you might both examine whether known as miraculous.” This was the same hall in which Saint it was indeed her holy will, at the same time begging you to Catherine Labouré received Our Lady’s visions. attend to it as soon as possible.’” Rev. Father Marie Edouard Mott, C.M., author of The Green In another letter, “[to Sr. Buchepot], she told her: ‘I believe Scapular and Its Favors, describes the apparitions again to have seen; yes, I saw, I am sure of it. It as follows: “Now, it was in this hall and before is absolutely necessary that Father Aladel attend this statue that the new little Seminary Sister to the scapular, that he should disseminate it and made her entrance retreat; and it was during that so with confidence. Heretofore, I am sure, he retreat that the Blessed Virgin appeared to her for did not attach great importance to it. He was the first time on January 28, 1840. very wrong. True, I do not deserve to be believed, “The Sister was at prayer when suddenly the for I am only a poor girl in every respect. May I Blessed Virgin made herself visible to her eyes. She entreat him to do this, not for my sake, but I ask was dressed in a long white gown which reached him in the name of Mary to do it for these poor to her bare feet, over which was a mantle of very souls who die without knowing the true religion; light blue, but she wore no veil. Her hair hung yes, if it be given with confidence, there will be a loose about her; in her hands she held her heart, great number of conversions.’” It was not too long The Green Scapular from the top of which abundant flames gushed ago when good Catholics believed the Church’s out. The majesty of her bearing was enhanced by a beauty all mission to non-believers was necessary for their salvation. heavenly. At this sight, the young Sister, struck with admiration Questions About the Scapular and awe, almost let a cry escape her lips. ...” The most important of the apparitions to Sister Justine was Note how Sister begins to describe the item as a scapular the fifth, when Our Lady gave her the instructions about what rather than a badge. “The apparitions of 1846 had this she first called “the badge.” Father Mott is our best source: particularity, that the hands of the Blessed Virgin were filled On “September 8, 1840, feast of the Nativity of the Blessed with rays.” This is what the Sister says of it in a letter to her Virgin, she had another vision. The Mother of God appeared former directress, dated Versailles, August 10, 1846: to her during meditation, holding in her right hand her heart “Has Father Aladel arrived? I forgot to tell you that he surmounted by flames, and in the other hand a kind of scapular, asked me whether the scapular (such as it had been made with or rather one-half of a scapular. It was a single piece of green the plates of Mr. Letaille) was really exact. I answered in the [cloth], rectangular in shape and of middle size hanging affirmative, that I did believe it was; but perhaps I answered by a string which was green also and closed as if destined too hastily, for now, as far as I can remember, it seems to me to go around the neck. ... On one side was a picture of the that it had no rays proceeding from the hands of the Blessed Blessed Virgin such as she had shown herself in her preceding Virgin and reaching to the hem of her garment.” apparitions; and on the other side was a heart all ablaze with The Conditions of the Scapular rays. ... That heart, pierced with a sword, was encircled by an inscription of oval shape surmounted by a gold cross, and thus Father Mott: “But one difficulty arose whose solution could worded: Immaculate Heart of Mary, pray for us, now and at the not be found in the preceding revelations. What were the hour of our death.” conditions required to render this scapular effective? Must it be submitted to a special blessing; be imposed with certain The Delay ceremonies; oblige those who wear it to certain prayers or Father goes on to say, “[t]he same apparition was again practices; should it be used only in behalf of infidels and in renewed August 15 and September 13, 1841, and Sister foreign missions? Buchepot informed Father Aladel of it by these few lines: ‘Sister Continued on page 13

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REVELAtIONS OF THE GrEEN ScAPULAr: PArt II

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CHAPEL UPDAtE CONtINUED PrOGrESS
hank you so much for your very valuable prayers and sacrifices. We are settling into the new chapel very nicely. The tabernacle has come back from Spain where it was refurbished. It will be installed as soon as Sr. Maria Philomena, M.I.C.M. we’re finished designing and sewing the gold tabernacle veil. Design work on the painted windows is underway. The first three of the six statues of our patrons (to go on the sanctuary pillars) have been reserved for memorialization so we hope to have the Portuguese

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carver start soon. The first draft of the landscaping plan (see below) was unveiled at our recent conference. There are many items still available for memorialization, the donations for which will help us pay off the building loan and continue to beautify the interior of the chapel, making it a worthy tabernacle of the King of kings. The opposite page provides a list of items available as we go to press (and a few pictures). The four largest memorializations are still available. We’re already praying for those Votive candles have been burning for benefactors — perhaps an the intentions of the extended family or two future statue donors. could combine resources. Please visit our website (ora.catholicism.org) or give me a call (603239-6495) to find out what items are still available, and how your family and loved ones could be remembered with perpetual prayers. May Our Lady bless you with her Holy Child!

These three pictures are computer-generated projections of the proposed landscaping for the chapel — with phase two (the school portion) finished. Above: Coming down the driveway. Right: The circle garden — we plan on putting a statue of Our Lady in the center. Below: The courtyard and entrances. This plan was made thanks to the generosity of a benefactor and gives us a master plan to be working towards. Some individuals have already made earmarked donations for landscaping. Below right: A Cedar of Lebanon, donated in memory of Brother Francis and Sister Mary Bernadette.

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MANCIPIA • The Report of the Crusade of Saint Benedict Center • November/December 2013

AVAILAbLE MEmOrIALIZAtIONS A PErmANENt PrAYEr
Available items include: • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • Tuy Vision Mural Side Shrine of Our Lady-Fig.1 Side Shrine of St. Joseph-Fig.2 Sacred Heart Statue-Fig.3 Three Angels (back wall mural) Six High Mass Candlesticks-Fig.5 Two Low Mass Candlesticks Tall Benediction Candelabras-Fig.6 Small Marian Candelabras-Fig.7 Sanctus Candle Processional Cross-Fig.8 Monstrance-Fig.9 Paschal Candle Stand Censor Stand Censor Cruets & Tray Missal Stand Aspergilium & Aspersorium Sedilia (Sanctuary chair for the priest) Eight Altar Boy Stools Two Angel Holy Water Fonts Two Flower Stands Fourteen Stations of the Cross Five Statues: St. Louis Marie de Montfort, St. Benedict, St. Scholastica, St. Philomena, St. Francis Xavier Four Processional Candles Sacristy Window Cry Room Window Three Front Door Windows Immaculate Heart Window St. Damian & St. Marianne Window Bl. Junipero Serra Window St. Elisabeth Ann Seton Window St. Frances Xavier Cabrini Window St. Rose Philippine Duschesne Window St. John Neumann Window St. Francis Xavier Seelos Window St. Katherine Drexel Window Any of Forty-three Pews Confessional Altar Cloths, Frontals, Tabernacle Veils, etc. Fig.1

Fig.3

Fig.5

Fig.6

Fig.7

Fig.2

Fig.9

For donation amounts and more information, please visit ora.catholicism.org or contact Sister Maria Philomena at [email protected] 603239-6495.

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KELLY FOrUm

here are nine prayers in the Ordinary of the traditional Latin Mass that may be efficacious for the forgiveness of venial sin. This depends, of course, on the sentiments of contrition inhering in the heart of the Mr. Brian Kelly worshiper who is offering the prayers along with the celebrant as he follows the latter’s sacrificial actions with his own missal. Father Michael Jarecki, our chaplain for many years, made note of these prayers from time to time, mentioning seven of them as potentially purgative of venial sin. However, in counting each Mass petition for forgiveness of sin individually, I came up with nine. All of these prayers can be prayed silently by the faithful from the Ordinary of the Missal in preparation for Holy Communion. The final one, after Communion, is a petition that the all-holy Body and Blood, Soul and Divinity, of the Incarnate Victim will perfect our purification, left imperfect through the human weakness of our prior solicitation, as we are assimilated into Him by a worthy and fervent Communion. If there was ever an incarnational prayer, a prayer that takes into account our entire body, inside and out, as well as our soul, it is the Communion prayer Corpus tuum, Domine. How powerful indeed is the holy Mass, wherein, as Father Feeney used to say, God offers God to God, and the priest is so divinely elevated that he is vested to act as His instrument, in persona Christi. No wonder Saint John Chrysostom in his Eucharistic sermons was so bold as to say that when the

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THE NINE PrAYErS OF HOLY MASS THAt FOrGIVE VENIAL SINS
faithful leave Mass after Communion they should descend upon the world as “roaring lions” for Christ. Below is my list of the purgative prayers offered by the priest at holy Mass as you have it in your missal in Latin and English. Foot Prayers Misereatur vestri omnipotens Deus, et dimissis peccatis vestris, perducat vos ad vitam aeternam. May Almighty God have mercy on you, forgive you your sins, and bring you to everlasting life. Indulgentiam absolutionem, et remissionem peccatorum nostrorum, tribuat nobis omnipotens et misericors Dominus. May the Almighty and Merciful Lord grant us pardon, + absolution, and remission of our sins. Aufer a nobis, quaesumus, Domine, iniquitates nostras ut ad Sancta sanctorum puris mereamur mentibus introire. Per Christum Dominum nostrum. Take away from us our iniquities, O Lord, we beseech You, that we may enter with pure minds into the Holy of Holies. Through Christ our Lord. Oramus te Domine, per merita Sanctorum tuorum, quorum reliquiae hic sunt, et omnium Sanctorum: ut indulgere digneris omnia peccata mea. We beseech You, O Lord, by the merits of Your Saints whose relics lie here, and of all the Saints, deign in your mercy to pardon me all my sins. The Canon

Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam, et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus, cum Joanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia, et omnibus Sanctis tuis, intra quorum nos consortium, non aestimator meriti sed veniae, quaesumus, largitor admitte. Per Christum Dominum nostrum. To us sinners also, Your servants, trusting in the greatness of Your mercy, deign to grant some part and fellowship with Your Holy Apostles and Martyrs, with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and all Your Saints. Into their company we implore You to admit us, not weighing our merits, but freely granting us pardon. Through Christ our Lord. Carrying a cross in a Eucharistic procession at our men's retreat in September

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Lord Jesus Christ, Son of the living God, Who, by the will Libera nos, quaesumus, Domine, ab omnibus malis, praeteritis, of the Father, with the cooperation of the Holy Spirit, has by Your death given life to the world, deliver me by this Your praesentibus, et futuris, et intercedente beata et gloriosa semper most sacred Body and Blood from all my sins and from every Virgine Dei Genitrice Maria, cum beatis Apostolis tuis Petro et evil. Make me always cling to Your commandments, and never Paulo, atque Andrea, et omnibus Sanctis, da propitius pacem permit me to be separated from You Who with the same God in diebus nostris, ut ope misericordiae tuae adjuti, et a peccato the Father and the Holy Spirit, live and reign, God, forever simus semper liberi, et ab omni perturbatione securi. Per eumdem and ever. Dominum nostrum Jesum Christum Filium tuum. Qui tecum Domine, non sum dignus, ut intres sub tectum meum: sed vivit et regnat in unitate Spiritus Sancti Deus. Per omnia saecula tantum dic verbo, et sanabitur anima mea. saeculorum. Lord, I am not worthy that You should come under my Deliver us, we beg You, Lord, from every evil, past, present, roof. But say the word and my soul will be healed. and to come; and by the intercession of the blessed and Corpus tuum, Domine, quod sumpsi, et Sanguis quem potavi, glorious ever-Virgin, Mother of God, Mary, and of the Blessed adhaereat visceribus meis et praesta, ut in me non remaneat Apostles Peter and Paul, of Andrew, and all Saints, grant of scelerum macula, quem pura et sancta refererunt sacramenta. Your goodness, peace in our days, that aided by the riches of Qui vivis et regnas in saecula saeculorum. Your mercy, we may be always free from sin and safe from all May Your Body, Lord, which I have eaten, and Your Blood disturbance. Through the same Jesus Christ, Your Son, our which I have drunk, cleave to my very soul, and grant that Lord, Who lives and reigns with Thee, in the unity of the Holy no trace of sin be found in me, whom these pure and holy Spirit, God, world without end. mysteries have renewed. You, Who live and reign, world Domine Jesu Christe, Fili Dei vivi, qui ex voluntate Patris, without end. Amen. cooperante Spiritu Sancto, per mortem tuam mundum vivificasti: Article printed from www.catholicism.org May 14, 2012 ■ libera me per hoc sacrosanctum Corpus et Sanguinem tuum ab Email Brian Kelly at [email protected]. omnibus iniquitatibus meis, et universis malis, et fac me tuis semper inhaerere mandatis, et a te numquam separari permittas. Qui cum eodem Deo Patre et Spiritu Sancto vivis et regnas Deus in saecula saeculorum. Communion

Auriesville Pilgrimage, September 2013

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GUESt COLUmN
Mary, conceived without sin, pray for us who have recourse to thee.” No other human on earth hears my little prayer, one that is quickly followed-up with the prayer to Saint Michael Gene DeLalla the Archangel. I articulate these two little but powerful prayers in the late evenings while performing maintenance chores in my commercial cleaning business. I do have an ulterior motive for repeating the prayer to our Blessed Mother: the protection of our son, James, now serving in the Marine Corps; and to Saint Michael the Archangel: that James, and his brothers might never be sent to an unjust war or combat zone. In addition I petition Saint Michael to protect my son from all physical or spiritual harm. I also keep a picture of Our Lady of Guadalupe and the Miraculous Medal in my storage room. The most lovely and gracious “Lady of Guadalupe” first appeared to a humble, Catholic Aztec Indian, now Saint Juan Diego, in 1531.

“O

MArY, MOtHEr OF GOD, OUr MOtHEr
In the years that followed, it is estimated that over eleven million Aztecs were converted to the Catholic Faith, a counter to the millions of Europeans that left the Faith and embraced Protestantism, whether by choice or coercion. The always-believed doctrine that the Blessed Virgin Mary was the Mother of both God and Man, and that Our Lord had both a divine and human nature, but is one divine Person, had to be etched in stone at the third ecumenical Council at Ephesus in 431, under the authority of Pope Saint Celestine. The Council was called in response to the heretical Patriarch of Constantinople Nestorius’ teaching that the Blessed Virgin Mary was the Mother of Christ the Man, but not the Mother of God! He further claimed that there were two persons in Christ, human and divine. (Saint Leo the Great: No Fear, No Compromise, the Lion in the Chair, February 2008, by Brian Kelly, catholicism.org.) “The Council gave its verdict and excommunicated and anathematized Nestorius. The sentence received 198 signatures, and some more were afterwards added. A brief notification addressed to ‘the new Judas’ was sent [by the synod] to Nestorius. The Coptic Acts tell us that, as he would not receive it, it was affixed to his door. The whole business had been concluded in a single, long session, and it was evening when the result was known. The people of Ephesus, full of rejoicing, escorted the fathers to their houses with torches and incense” (Catholic Encyclopedia; Council of Ephesus). As young children, we instinctively ran to our mothers for comfort and succor when we scraped our knee or felt threatened in some way. As adults, we may feel threatened in other ways, especially surrounded as we are by those who would diminish or downright eradicate Christianity in general, and Catholicism in particular. And we, who have recourse to our Mother, should run at breakneck speed to the Queen of Heaven and Earth, for the succor that only she can give. With Mary’s assistance, a man would come away stronger, a woman more Mary-like, and both better able to faithfully fulfill their particular state in life. Devotion and confidence shown to Our Lady not only increases her glory in heaven, but also sheds rays of grace upon those who petition her. And what is one of the most popular ways we can do this? With the powerful weapon of the Rosary, first given by Our Lady to Saint Dominic — as related by Blessed Alan de la Roche — we can defend ourselves against the devil and his minions, especially when temptations disturb our peace of mind and soul. There have been conversions of some of the most hardened of hearts through the recitation of the most Holy Rosary. And, as the liturgy has it in the post-communion

Our Lady Help of Christians

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Prefect Column continued from page 7

prayer from the vigil for the feast, we read: “Grant Thine assistance, O merciful God, to our frailty, that we, who anticipate the festival of God’s holy Mother, may, by the aid of her intercession, rise from our iniquity.” The Gospel of Saint Luke on the feast of the Assumption quotes from Our Lady’s Magnificat: “My soul doth magnify the Lord; and my spirit hath rejoiced in God my Savior; because He hast regarded the humility of His handmaid: for behold from henceforth all generations shall call me blessed. Because He that is mighty hath done great things to me, and holy is His name, and His mercy is from generation unto generations, to them that fear Him” (1:46-50). The same Gospel begins with Our Lady’s visit to her cousin, Elizabeth, who was then with child — the future Saint John the Baptist. Elizabeth, upon hearing Our Lady’s salutation, was filled with the Holy Ghost, and she cried out with a loud voice and said: “Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For behold, as soon as the voice of thy salutation

“My soul doth magnify the Lord; and my spirit hath rejoiced in God my Savior; because He hast regarded the humility of His handmaid.”
sounded in my ears, the infant in my womb leaped for joy. And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord” (1:41-45). We have here the second part of the beginning of the Hail Mary. The Holy Name “Jesus” was added by the Church sometime after the Hail Mary became an official prayer. The sanctification of Saint John the Baptist in the womb of his mother also occurred at the moment Our Lady greeted Elizabeth. The infant “leaped for joy” in his mother’s womb. In addition, we also have a great apologetic here for the cause of the pre-born! My now-deceased aunt, Sister Angela Spinelli, who lived nearly fifty-eight years as a sister with the Religious Teachers Filippini, always told me that she prayed for me — to our Blessed Lady — in a “special way.” She knew I needed it, as witnessed by my receiving the grace to return to the Faith in the early 1990s after being the prodigal son for so many years. Our Lady, help of Christians, pray for us. ■

“To solve these diverse problems there was but one way, namely that the Sister would beg the Blessed Virgin to give the answer. ... On the eighth of September (1846), the Blessed Virgin, having again appeared to her, her hands filled with rays, the answer was in substance as follows: “That the scapular, not being like other scapulars, the habit of a confraternity, but merely two holy pictures put on a single piece of [cloth] and hanging by a string as would be a medal, no special formula is requisite to bless it and there can be no question of imposing it. It suffices that it be blessed by a priest and worn by the infidel or sinner whom we wish to benefit by its happy influence. It may even be slipped unknown to him in his clothes, or his bed or room. As to the prayers to be recited, there is but one that should be said every day, the one that forms the oval inscription with which the Holy Heart is surrounded on the scapular: Immaculate Heart of Mary, pray for us now and at the hour of our death. “If the person in whose behalf this scapular is applied should not say it, then the one who makes use of or gives the scapular must say it in his place. This scapular may be used in France, as well as in foreign lands. The greatest graces are attached to its use; but these graces are more or less great in proportion to the degree of confidence which accompanies it. This was the meaning of the different kinds of rays which fell from the hands of the Blessed Virgin at the last apparition. These indications were exactly complied with, and the scapular being applied under these conditions, produced henceforth, and is ever producing an incalculable number of marvelous conversions and sometimes cures.” Father Mott asks “Are not these wonders like an authentic proof of the supernatural origin of this devotion, and of the sanction which God Himself seems thus to give it? But it may be wondered whether or not it has been submitted to the decision of the Church; whether it has some ecclesiastical approbation to recommend it.” Then he replies to the anticipated question that it is his belief that Father Aladel had secured the approbation of the Archbishop of Paris, Msgr. Afire, “as he had done in 1832 with the Miraculous Medal. ... [Therefore] it was resolved to solicit from Pope Pius IX an ampler approbation which would silence any scruples.” The enthusiastic approval of Blessed Pope Pius IX was obtained by Father Borgogno, Procurator General of the Congregation of the Mission at the Holy See, who affirmed it in a letter to the Daughters of Charity, dated April 3, 1870. “The graces obtained by the Green Scapular,” writes Reverend Father Mott, “are countless. It would be impossible to number the great conversions of infidels, sinners — some who were first very resistant — who later admitted themselves conquered as soon as the Green Scapular was used.” Thus are realized the words spoken by the Blessed Virgin to Sister Justine Bisqueyburu in 1846: “Yes, if it be given with confidence, there will be a great number of conversions.” ■ Email Brother John Marie Vianney at [email protected].

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THEODOrE MAYNArD: THE StOrY OF A mErIcAN CAtHOLIcISm – PrE-R EVOLUtIONArY WAr
s noted before in these articles, the question of religious liberty was foremost in the Catholic colonizers’ minds. Catholics were undergoing a terrible persecution in England during this period of Anglican schism and it seems there were several choices one could make: be martyred, practice the Faith underground hoping for a better day, flee to another country, or apostatize. Many lay and religious did flee, mainly to France, and some returned, mainly courageous priests, who arrived in disguises and were constantly on the run in their service of the underground Church. The King Henry VIII-era of open schism, confiscation of Church property, and relatively mild persecution passed on to the Elizabethan regime of severe strictures on Catholics with murder and mayhem orchestrated by Lord Burghley, then finally on to the Cromwells and their Puritan policy of eradicating all popery in the realm. It is no wonder that Catholics took up the dialogue of religious liberty. Whereas Catholicism had reigned in the land of England, Our Lady’s Dowry, and heresy had been met with force, both civil and religious, the tables had been turned and those who remained Catholics were now fighting for their very existence. Those Catholics brave enough were calling for religious liberty (or should we say toleration) for all religions to practice peacefully according to the dictates of their conscience. It is well worth noting that this dialogue was mainly from Catholics — most Protestants were not willing to grant toleration to Roman Catholicism. Religious liberty to them meant practicing anything other than Catholicism. It is also interesting to note that our author, Theodore Maynard, looks favorably upon the concept of religious liberty in its initial stages and seems to praise the idea quite frequently in his book. His chapters dealing with Maryland speak fondly of the Baltimores in granting tolerance to all religions and praises the action of the second Lord Baltimore, Cecil Calvert, when he invited Massachusett’s Protestants to come to Maryland and be assured of welcome. Granted, his motive was purely financial, for lacking a sufficient number of Catholics to make the charter profitable, he resorted to this pathetic effort. As we shall see, he was simply inviting disaster. Our author finally came to the realization that religious liberty really meant no evangelization after he had published the book and encountered opposition from the Catholic literary circle. The first Lord Baltimore, George Calvert, died in 1632 before the actual charter for Maryland had been drawn up. His son Cecil, who ironically was named after his father’s university friend Robert Cecil, the son of the great Catholic

A

LOrD BALtImOrE’S SANctUArY – PArt 2 bY RUSSELL LA PLUmE

persecutor Lord Burghley Cecil, was appointed proprietary of the Maryland colony. The charter also granted him palatine privileges; that is, he had sovereign power over the colony, the only colony in America to be allowed that right. These privileges allowed him to bring Jesuits to the colony (which later, he regretted), and also, in collusion with the king, he decided upon a name of definitely Catholic connotation. It was prudently bandied about that Maryland was named after Queen Henrietta Maria, but most understood that a pious double meaning was involved. Another act that he regretted to his dying day was establishing an assembly made up of freemen, irrespective of property qualifications, who had the right and obligation to vote. Although the proprietary considered this assembly only in an advisory capacity, it soon began to act as if it had the right to enact legislation. As our author states, “the air of America went to the head like wine.” It must be noted that as proprietary, Cecil Calvert never once visited his colony. He had appointed his brother, Leonard, as governor to reside in Maryland looking after his affairs. Leonard was adept as a peacekeeper but the open rift between the colonists and Lord Cecil always remained. Cecil continued to protect his palatine privileges and the colonists insisted that they should manage their own affairs affording Cecil a condescending acknowledgement of his privileges as long as he did not insist upon them! His Jesuit problem arose from the fact that they had come to Maryland with a certain understanding that they were to be on the same footing as the gentlemen adventurers; that is, no provision was made for them from the colonial revenues, for to do so would have brought about an accusation that the Church was established and endowed, an accusation that could have been fatal for the colony. So it was that the Jesuits, who had implacable enemies as well as devoted adherents among the Maryland colonists, were left to eke out their existence laboring on their farms, an enterprise requiring long days, leaving very little time for work in their vocational vineyard. Not only did they have to pay their way over from England, but once arriving in Maryland, they were given a raw tract of land which they had to develop for their sustenance. No money was forthcoming from the proprietary, and since their fellow colonists were under the same hardship, no relief could possibly come from them. As a result they petitioned Lord Cecil for succor, and upon receiving none, open hostility arose. It came to a head when a convert Indian of the Jesuits, the so-called “Emperor of Piscataway,” donated a tract of land to the Jesuits. The Jesuits considered this a free gift,

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one the Indians had a right to make, but Lord Cecil insisted that all the lands encompassed under the royal charter were his, therefore, the emperor was giving what was not his. Lord Cecil could have been magnanimous in waiving this particular transaction, considering the hardship the Jesuits were under, but he became petty and lorded his prerogatives over the Jesuits, so bitter had the dispute become. He eventually carried things so far that he refused to exempt the Jesuits from militia duty and threatened them with the Penal Laws of England if they did not obey. He bitterly regretted ever inviting Jesuits to Maryland but he could not rid himself of them since in the charter they were merely private persons. Lord Cecil’s next subterfuge was to bring other priests hoping that the Jesuits would retire on their own, but they hung on, even after the suppression of their Society. They were ostracized, but persisted, many taking secular names for protection, and it could be said that in the end the only part of Lord Cecil’s institution that survived were the resolute Jesuits. Though Lord Cecil steered his colony through many troubles since its founding in 1632, the inevitable end came through his implementation of religious liberty. His very first colonists consisted of twenty Catholic gentleman with their indentured servants, most of whom were Protestant. Once their term of service ran out, they were declared freemen and given tracts of land, requiring more indentured servants to take their place. Some of these came from the northern colonies, some were Negro slaves, but generally all were Protestant. These new landowners were complacent in the beginning but were multiplying rapidly, and though the practice of religion of any sort disinterested them, they were

so occupied in cultivating their lands that persecution of any kind never entered their minds. However, the Catholic authorities went out of their way not to offend them. There is an incident that our author finds humorous but I find detestable. It seems that a Mr. Lewis was brought into court by his Protestant servants because he had reprimanded them from reading aloud an anti-Catholic sermon in his household. If religious liberty had been rightly employed, those servants would have been found guilty of intolerance. So far did the Catholic magistrates lean backwards in their efforts to appease the growing Protestant persuasion, that they fined Mr. Lewis five-hundred pounds of tobacco leaf, and then contributed the funds to the building of a Protestant church! Such weak policies doomed any ascendancy of the Catholic Church in Maryland, and soon bigoted rabble rousers from the other colonies would invade Maryland to agitate the heretofore complacent Protestants into ridding the land of papistry. Lord Cecil died in 1675, having guided the colony through rough waters for forty-three years. His line would weaken, eventually losing its palatine charter in the person of Charles Calvert. The colony slowly lost its Catholic flavor; it disappeared with the flood brought on by the Penal Age, which we will discuss in our next installment. One incident can describe the inevitable outcome of this Catholic colony employing toleration for all religions, and this incident broke the heart of Cecil Calvert. Before dying, Cecil was to see his son, Benedict Leonard, apostatize in the hope of recovering the former glory of Lord Baltimore’s Sanctuary. ■ Email Russell LaPlume at [email protected]

Claudette Heiring’s graduation from Saint Augustine Institute

Gary Potter gives his conference talk

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PrAYErS FOr tHE HOLY FAtHEr
V. Let us pray for our pontiff, Pope Francis. R. The Lord preserve him, and give him life, and make him to be blessed upon the earth, and deliver him not up to the will of his enemies (Roman Breviary). Our Father. Hail Mary. V. Let us pray. R. Almighty and everlasting God, have mercy upon Thy servant, Francis, our Supreme Pontiff, and direct him, according to Thy loving kindness, in the way of eternal salvation; that, of thy gift, he may ever desire that which is pleasing unto Thee and may accomplish it with all his might. Through Christ our Lord. Amen (Roman Ritual).

OUr CrUSADE:
The propagation and defense of Catholic dogma — especially Extra Ecclesiam nulla salus — and the conversion of America to the one, true Church. For more information, visit: catholicism.org and our bookstore website: store.catholicism.org Slaves of the Immaculate Heart of Mary Saint Benedict Center Post Office Box 627 Richmond, NH 03470 [email protected] (603) 239-6485

EXtrA EccLESIAm NULLA SALUS
Ex Cathedra: “We declare, say, define, and pronounce that it is absolutely necessary for the salvation of every human creature to be subject to the Roman Pontiff.” (Pope Boniface VIII, the Bull Unam Sanctam, 1302).

CALENDAr NOtES:
• January 17 will be the 65th Anniversary of the founding of our Order. • January 18: This day begins the traditional Chair of Unity octave, originally planned to last from the feast of Saint Peter’s Chair at Rome until the feast of the Conversion of Saint Paul on January 25. A PDF of the prayers can be found on our website, along with some more background on the octave: catholicism.org/chair-of-unity-octave.html

M AIL P URGE NOTICE
Due to increased expenses related to our mailings, we are forced to purge our mailing list. Those who have not contributed since January 1, 2011, will be removed from the list. Please contribute either by mail or online at www.catholicism.org/ donations. Or you may request to continue to be on our mailing list if you cannot afford even a small donation. You may use the enclosed return envelope or email [email protected].

The purge will take place on March 25, 2014.