Tag Archives: Divine Mercy

How to Make a Good Confession

This sermon begins with the heart’s disposition for a good confession but moves quickly onto the nuts and bolts of the little known parts of confession, including little-known mortal sins.  In this sermon, I quote Hinduism Today on modern attempts to separate Yoga from its Hindu roots.

(One thing I forgot to mention in this sermon is that although forgotten mortal sins are indeed forgiven in a good confession—where nothing was hidden—they still need to be confessed at the next confession.)

This sermon was was given on Quinquagesima Sunday, 2018.

St. Mary of Egypt

The near-death-experience and conversion of Gloria Polo has been read and heard by millions, both in person and on many websites. In fact, I believe it to be the greatest account of God’s forgiveness and transformative mercy in any modern person’s life.

Here I’m sharing what I believe to be the greatest ancient account of God’s forgiveness and transformative mercy. It is about a female sex-addict become a canonized saint, St. Mary of Egypt, and it is my favorite short biography of any saint outside the Bible. The following events are promised to be true by its author, St. Zosima. His account takes place in the 4th century, in the deserts of both Egypt and Jordan…


The Life of Our Holy Mother, St Mary of Egypt
By St Sophronius, Patriarch of Jerusalem, 4th century

“It is good to hide the secret of a king, but it is glorious to reveal and preach the works of God.” (Tobit 12:7) So said the Archangel Raphael to Tobit when he performed the wonderful healing of his blindness.

Actually, not to keep the secret of a king is perilous and a terrible risk, but to be silent about the works of God is a great loss for the soul. And I (says St. Saphronius), in writing the life of St. Mary of Egypt, am afraid to hide the works of God by silence. Remembering the misfortune threatened to the servant who hid his God-given talent in the earth (Mat. 25:18-25), I am bound to pass on the holy account that has reached me. And let no one think (continues St. Saphronius) that I have had the audacity to write untruth or doubt this great marvel –may I never lie about holy things! If there do happen to be people who, after reading this record, do not believe it, may the Lord have mercy on them because, reflecting on the weakness of human nature, they consider impossible these wonderful things accomplished by holy people. But now we must begin to tell this most amazing story, which has taken place in our generation.

There was a certain elder in one of the monasteries of Palestine, a priest of the holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder’s name was Zosimas. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regard spiritual labours. he had also added a good deal himself whilst labouring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures. Zosimas used to relate how, as soon as he was taken from his mother’s breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, “Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has surpassed me?”

Thus thought the elder, when suddenly an angel appeared to him and said:

“Zosimas, valiantly have you struggled, as far as this is within the power of man, valiantly have you gone through the ascetic course. But there is no man who has attained perfection. Before you lie unknown struggles greater than those you have already accomplished. That you may know how many other ways lead to salvation, leave your native land like the renowned patriarch Abraham and go to the monastery by the River Jordan.”
Zosimas did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot’s presence, Zosimas made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked:
“Where do you come from, brother, and why have you come to us poor old men?”

Zosimas replied:
“There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about your skill in leading souls to God.”

“Brother,” the abbot said to him, “Only God can heal the infirmity of the soul. May He teach you and us His divine ways and guide us. But as it is the love of Christ that has moved you to visit us poor old men, then stay with us, if that is why you have come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit.”

After this, Zosimas bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery. There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they know nothing about acquiring temporal goods or the cares of life. But they had one desire — to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them. Seeing this, Zosimas was greatly edified and prepared for the struggle that lay before him.

Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Ressurection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them.

There was a rule in that monastery which was the reason why God brought Zosimas there. At the beginning of the Great Fast [on Forgiveness Sunday] the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food.
Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them. After this, the gates of the monastery were thrown open, and singing, “The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?” (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert.

After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed — neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food. In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labour, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle — God — not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honour, is not only useless to the one who does it but sometimes the cause of great punishment.

Zosimas did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already waled for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees.
And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with the sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosimas was so overjoyed at beholding a human form that he ran after it in pursuit, but the form fled from him. He followed.

At length, when he was near enough to be heard, he shouted:
“Why do you run from an old man and a sinner? Slave of the True God, wait for me, whoever you are, in God’s name I tell you, for the love of God for Whose sake you are living in the desert.”

“Forgive me for God’s sake, but I cannot turn towards you and show you my face, Abba Zosimas. For I am a woman and naked as you see with the uncovered shame of my body. But if you would like to fulfil one wish of a sinful woman, throw me your cloak so that I can cover my body and can turn to you and ask for your blessing.”
Here terror seized Zosimas, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight.
He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. She picked it up and was able to cover at least a part of her body. The she turned to Zosimas and said:
“Why did you wish, Abba Zosimas, to see a sinful woman? What do you wish to hear or learn from me, you who have not shrunk from such great struggles?” Zosimas threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other’s blessing. And one word alone could be heard from both: “Bless me!” After a long while the woman said to Zosimas:
“Abba Zosimas, it is you who must give blessing and pray. You are dignified by the order of priesthood and for many years you have been standing before the holy altar and offering the sacrifice of the Divine Mysteries.”
This flung Zosimas into even greater terror. At length with tears he said to her:
“O mother, filled with the spirit, by your mode of life it is evident that you live with God and have died to the world. The Grace granted to you is apparent — for you have called me by name and recognized that I am a priest, though you have never seen me before. Grace is recognized not by one’s orders, but by gifts of the Spirit, so give me your blessing for God’s sake, for I need your prayers.”
Then, giving way before the wish of the elder, the woman said:
“Blessed is God Who cares for the salvation of men and their souls.”
Zosimas answered:
“Amen.”
And both rose to their feet. Then the woman asked the elder:
“Why have you come, man of God, to me who am so sinful? Why do you wish to see a woman naked and devoid of every virtue? Though I know one thing — the Grace of the Holy Spirit has brought you to render me a service in time. Tell me, father, how are the Christian peoples living? And the kings? How is the Church guided?”
Zosimas said:
“By your prayers, mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless.”
She answered:
“You who are a priest, Abba Zosimas, it is you who must pray for me and for all — for this is your calling. But as we must all be obedient, I will gladly do what you ask.”
And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. One could not hear separate words, so that Zosimas could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised bout a forearm’s distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating may times, “Lord have mercy.”
And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said:
“Why do thoughts confuse you, Abba, and tempt you about me, as if I were a spirit and a dissember in prayer? Know, holy father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone.”
And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying:
“May God defend us from the evil one and from his designs, for fierce is his struggle against us.”
Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears:
“I beg you, by the Name of Christ our God, Who was born of a Virgin, for Whose sake you have stripped yourself, for Whose sake you have exhausted your flesh, do not hide from your slave, who you are and whence and how you came into this desert. Tell me everything so that the marvellous works of God may become known. A hidden wisdom and a secret treasure — what profit is there in them? Tell me all, I implore you. for not out of vanity or for self-display will you speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom you live and whom you serve. I believe that He led me into this desert so as to show me His ways in regard to you. It is not in our power to resist the plans of God. If it were not the will of God that you and your life would be known, He would not have allowed be to see you and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell.”
Much more said Abba Zosimas. But the woman raised him and said:
“I am ashamed, Abba, to speak to you of my disgraceful life, forgive me for God’s sake! But as you have already seen my naked body I shall likewise lay bare before you my work, so that you may know with what shame and obscenity my soul is filled. I was not running away out of vanity, as you thought, for what have I to be proud of — I who was the chosen vessel of the devil? But when I start my story you will run from me, as from a snake, for your ears will not be able to bear the vileness of my actions. But I shall tell you all without hiding anything, only imploring you first of all to pray incessantly for me, so that I may find mercy on the day of Judgment.”
The elder wept and the woman began her story.
“My native land, holy father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality. It is more becoming to speak of this briefly, so that you may just know my passion and my lechery. for about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain — here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible to try to obtain me, doing free of charge what gave me pleasure. do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life.
That is how I lived. Then one summer I saw a large crowd of Lybians and Egyptians running towards the sea. I asked one of them, `Where are these men hurrying to?’ He replied, `They are all going to Jerusalem for the Exaltation of the Precious and Lifegiving Cross, which takes place in a few days.’ I said to him, `Will they take me with them if I wish to go?’ `No one will hinder you if you have money to pay for the journey and for food.’ And I said to him, `To tell you truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body — they shall take it instead of pay for the journey.’ I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told you, Abba Zosimas, not to force me to tell you of my disgrace. God is my witness, I am afraid of defiling you and the very air with my words.”
Zosimas, weeping, replied to her:
“Speak on for God’s sake, mother, speak and do not break the thread of such an edifying tale.”
And, resuming her story, she went on:
“That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. and, seeing some young men standing on the shore, about ten or more of them, full of vigour and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travellers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, `Take me with you to the place you are going to; you will not find me superfluous.’ I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once.
How shall I relate to you what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the same kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped be to get to Jerusalem; many others — citizens of the town and foreigners — I also seduced.
The holy day of the Exaltation of the Cross dawned while I was still flying about — hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors. I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the lifegiving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented my entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman’s weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch.
Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the life-giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart. And so I stood weeping when I saw above me the ikon of the most holy Mother of God. And turning to her my bodily and spiritual eyes I said:
`O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honour or praise to thee when one so impure and depraved as I look up to thy ikon, O ever-virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His holy Blood for the redemption of sinners and for me, unworthy as I am. Be my faithful witness before thy Son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.’
Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the church. I was possessed with trembling, and was almost in delirium. Having got as far as the doors which I could not reach before — as if the same force which had hindered me cleared the way for me — I now entered without difficulty and found myself within the holy place. And so it was I saw the lifegiving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshipped that holy earth and kissed it with trembling. Then I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed to her such words as these:
`O loving Lady, thou hast shown me thy great love for all men. glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfil my vow, according to thy witness. Now lead me by the hand along the path of repentance!’ And at these words I heard a voice from on high:
`If you cross the Jordan you will find glorious rest.’

Hearing this voice and having faith that it was for me, I cried to the Mother of God:
`O Lady, Lady, do not forsake me!’
With these words I left the porch of the church and set off on my journey. As I was leaving the church a stranger glanced at me and gave me three coins, saying:
`Sister, take these.’
And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: `Which is the way to the Jordan?’ I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o’clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the holy and life-giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faintheartedness and storms.”
Zosimas asked her:
“How many years have gone by since you began to live in this desert?”
She replied:
“Forty-seven years have already gone by, I think, since I left the holy city.”
Zosimas asked:
“But what food do you find?”
The woman said:
“I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years.”
Zosimas asked.
“Can it be that without getting ill you have lived so many years thus, without suffering in any way from such a complete change?”

The woman answered:
“You remind me, Zosimas, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me.”
Zosimas said:
“Do not hide from me anything; speak to me without concealing anything.”
And she said to him:
“Believe me, Abba, seventeen years I passed in this desert fighting wild beasts — mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish of which I had so much in Egypt. I regretted also not having wine which I loved so much, for I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the ikon of the Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended.
And how can I tell you about the thoughts which urged me on to fornication, how can I express them to you, Abba? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Accepter of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand.”
Zosimas asked:
“Can it be that you did not need food and clothing?”
She answered:
“After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways had guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope of salvation. I am fed and clothed by the all-powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Heb. 11:38).”
Hearing that she cited words of Scripture, from Moses and Job, Zosimas asked her:
“And so you have read the psalms and other books?”
She smiled at this and said to the elder:
“Believe be, I have not seen a human face ever since I crossed the Jordan, except yours today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the Word of God which is alive and active, BY ITSELF teaches a man knowledge. And so this is the end of my tale. But, as I asked you in the beginning, so even now I implore you for the sake of the Incarnate word of God, to pray to the Lord for me who am such a sinner.”
Thus concluding here tale she bowed down before him. And with tears the elder exclaimed:
“Blessed is God Who creates the great and wondrous, the glorious and marvellous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!”
And the woman, not allowing the elder to bow down before her, said:
“I beg you, holy father, for the sake of Jesus Christ our God and Savior, tell no one what you have heard, until God delivers me of this earth. And now depart in peace and again next year you shall see me, and I you, if God will preserve us in His great mercy. But for God’s sake, do as I ask you. Next year during Lent do not cross the Jordan, as is your custom in the monastery.”
Zosimas was amazed to hear that she know the rules of the monastery and could only say:
“Glory to God Who bestows great gifts on those who love Him.”
She continued:
“Remain, Abba, in the monastery. And even if you wish to depart, you will not be to do so. And at sunset of the holy day of the Last supper, put some of the lifegiving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the lifegiving Gifts. For, since the time I communicated in the temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. And therefore I ask and implore you to grant me my wish, bring me the lifegiving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where you live. Look to yourself and to your brothers, for there is much that needs correction. Only do not say this now, but when God guides you. Pray for me!”
With these words she vanished in the depths of the desert. And Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned.
For the whole year he kept silent, not daring to tell anyone of what he had seen. But he prayed to God to give him another chance of seeing the ascetic’s dear face. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosimas was held back by illness — he lay in a fever. And then he remembered what the saint had said to him: “and even if you wish to depart, you will not be able to do so.”
Many days passed and at last recovering from his illness he remained in the monastery. And when again the monks returned and the day of the Last Supper dawned, he did as he had been ordered, and placing some of the most pure Body and Blood into a small chalice and putting some figs and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. Then, raising his eyes to heaven, he began to pray:
“Grant me, O Lord, to behold that which Thou hast allowed me to behold once. Do not let me depart in vain, being the burden of my sins.”

And then another thought struck him:
“And what if she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?”
And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosimas got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water:
“What are you doing, Abba, you are a priest and carrying the divine Gifts!”
He obeyed her and on reaching the shore she said to the elder:
“Bless, father, bless me!”
He answered her trembling, for a state of confusion had overcome him at the sight of the miracle:
“Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this Thy slave how far away I stand from perfection.”
Here the woman asked him to say the Creed and Our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming:
“Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation.”

Then she said to the elder:
“Forgive me, Abba, for asking you, but fulfil another wish of mine. Go now to the monastery and let God’s grace guard you, and next year come again to the same place where I first met you. Come for God’s sake, for you shall again see me, for such is the will of God.”
He said to her:
“From this day on I would like to follow you and always see your holy face. But now fulfil the one and only wish of an old man and take a little of the food I have brought for you.”
And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy Spirit guards the substance of the soul unpolluted. Then she said:
“Pray, for God’s sake pray for me and remember a miserable wretch.”
Touching the saint’s feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year.
And when another year had passed, he again went into the desert. He reached the same spot but could see no sign of anyone. So, raising his eyes to heaven as before, he prayed:
“Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy.”
Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint’s feet and kissed them, not daring to touch anything else.
For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: “Must I bury the body of a saint? Or will this be contrary to her wishes?” And then he saw words traced on the ground by her head:
“Abba Zosimas, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord’s Passion, after having partaken of the Divine Mysteries.” [St. Mary died in 522 A. D.]
Reading this the elder was glad to know the saint’s name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosimas had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God.
Then Zosimas thought: “It is time to do as she wished. But how am I to dig a grave with nothing in my hands?”
And then he saw nearby a small piece of wood left by some traveller in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. He sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint’s body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary’s words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement.
Zosimas said to the lion:
“The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave, for I have no spade and it would take too long to go and get one. So can you carry out the work with your claws? Then we can commit to the earth the mortal temple of the saint.”
While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body.


Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosimas and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosimas returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marvelled on hearing of God’s miracles. And with fear and love they kept the memory of the saint.
Abbot John, as St. Mary had previously told Abba Zosimas, found a number of things wrong in the monastery and got rid of them with God’s help. And Saint Zosimas died in the same monastery, almost attaining the age of a hundred, and passed to eternal life. The monks kept this story without writing it down and passed it on by word of mouth to one another.
But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labours.
And let us also give glory to God, the eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs all glory, honour, dominion and adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and throughout all ages. Amen.
The End, and Glory Be to God!
________________________________________
From The Great Canon—the Work of Saint Andrew of Crete, Holy Trinity Monastery, Jordanville, NY, Internet Medieval Source Book, with minor typographical corrections by the Monachos.net editor.

Divine Mercy Sunday Sermon

In our traditional Latin calendar, this is also called Dominica in Albis or “White-Sunday.”  It is also called “Low Sunday.”  My podcasts are back after some technical difficulties (which I honestly believe were preternatural, as there was no natural explanation why the last recordings did not work.)  In any case, please pray for the protection of my ministries in the parish, at the abortion mill, in the streets and even online.  Happy Divine Mercy Sunday!

Why you should stop confessing pornography

Really, a better title of this article is “Why to stop confessing pornography badly.” Or: “Why confession without amendment will still lead to the loss of your soul.” People do not realize the danger in confessing pornography without a firm resolution of amendment to totally change their life.  That is the purpose of this blog post.

Going to confession within a week (before or after) of Divine Mercy Sunday totally relieves the soul of not only the eternal effects of sin (hell) but also the temporal effects of sin (purgatory.) Jesus said to St. Faustina, “The soul that will go to Confession and receive Holy Communion shall obtain complete forgiveness of sins and punishment. On that day all the divine floodgates through which grace flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet. My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity. Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will contemplate My love and mercy throughout eternity. The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter. Mankind will not have peace until it turns to the Fount of My Mercy.”—Diary 699

However, one of the requirements for a good confession is “firm resolution of amendment.” Firm resolution of amendment means that you will try to avoid the sin that you just confessed. I’m going to give you five reasons to never fall into pornography again.  I write this for men, but some women mind find a loving challenge in my words, too:

1) Confession cleanses the soul but not the memory. Pornography and masturbation are both mortal sins, even when committed exclusively of the other. In fact, lustful thoughts without pornography can be mortal, for Jesus said: “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.”—Matthew 5:27. Now add to this the fact that pornography is biochemically burned at each use into the memory section of the brain.  Now add into this mix the fact that the Church teaches that confession generally relieves the eternal effects of sin (the soul) but rarely the consequences of the sin (the memory.) Now add into this mix the fact that demonologists and exorcists teach that demons have access to the memory (but demons do not have access to the substance of the soul where the Blessed Trinity resides in someone in sanctifying grace.) Combine all of the above facts of human biology and Church doctrine and this is the stunning outcome: Demons have some access to your memory of past pornography even when you are in sanctifying grace!  Do you see why this addiction must be stopped as soon as possible?  Accessing those memories (on your own, or with some infernal help) can be a slick road to a mental fall as you picture all the filthy things of your past.   St. Francis De Sales teaches that thoughts become mortal sin when “you with full deliberation resolve to take pleasure in such delight.”  Do you see why your brain can not take one more insult of filth? You don’t know when the tipping point will be, so do not presume upon confession. Confession will not cleanse your memory, but you can start doing that by making a firm resolution of amendment to never see pornography again. This will be necessary for a clean mind.

2) Pornography releases real-live demons into your home. Consider the quote of Jesus above where he says that simply looking upon a woman with lust is “adultery.” Now consider the fact that exorcists say that there are actually specific demons of adultery. Demons can probably not commit lust (since they have no physical body) but there are demons on specific missions of lust against us humans. Thus, binding yourself to a woman you see in pornography invites those demons into your home. I am not an exorcist, but I do minor-exorcisms in deliverance ministry that has taken me even to India. When I work with young fathers who have addictions and fetishes, I often notice that their children have very strange screaming patterns that almost sound diabolical.  I am not saying those kids are possessed, but there are some signs of diabolical obsession in these families where the dad struggles with porn.  In any case, I am totally convinced that young fathers who use pornography are bringing demons into their home. How sad that these are the very men who want to protect their family and provide for their home.   The end of this article will include new weapons for them to beat this silent killer of family life.   As I was writing this article tonight, I texted an exorcist friend on this topic and he wrote me:    “All exorcists are consistent on this point: The continuous and unrepentant commission of mortal sins constitutes an increasing danger of demonic obsession (in a body) or infestation (in a place)… The more frequent the consent, the more open the invitation to these demons. The regular habit of viewing porn allows the entry of those unclean spirits into one’s life and home.”

3) Looking at pornography grows the child sex-slavery business even when you’re looking at adults. Here’s why:
The same men often run both industries. Huffington Post quotes “Fight the New Drug” in saying that “when these customers show up [to use prostitutes] many come ready with porn images in hand to show the women they’re exploiting—many of which are human trafficking victims controlled by pimps—what they’ll be forced to do…According to FTND CEO Clay Olsen, ‘porn fuels the demand for the sex trade’ in a way often not seen by those who view porn. ‘Traffickers have learned to package their product in a way that disguises the fact that the “performers” are forced to participate,’ said Olsen.” Thus, we must ask the question: Who are these human trafficking victims? In 2015, the U.S. Department of Justice (DOJ) funded a study that looked at sex trafficking of minors in the U.S.  The victims in this study reported a median age of 15 years old, though some think it may be closer to 13 and others 19.

Think of your fifteen year old daughter being kidnapped and used for movies over the next ten years the next time you think that pornography is “harmless.”

4) “Normal” pornography use fosters a desire for child-porn or violence. There’s actually a science behind this. Dopamine and norepinephrine are powerful pleasure chemicals released in the brain during orgasm. But unlike normal married sex, the immediate and ubiquitous access to pornography allows those chemicals to be released so frequently that an up-regulation of the biochemical receptors happens. That means that when more receptors are made (to “catch” the more frequent floods of bio-chemicals that come at orgasm) more chemicals are similarly required to even reach simple orgasm. The outcome of this up regulation on a biochemical level has  one of two earthy outcomes:
A) Total loss of sex drive. Even my most unfavorite magazine, Time Magazine, had this article to show that millions of young men have lost any desire to have sex with real women because of how often they masturbate to fake women.

or

B) More and more kinky porn. As I wrote, the up-regulation of receptors requires a greater flood of biochemicals to reach orgasm, and the only way to release more chemicals is to get into more shocking and kinky material. Many men get bored with “ordinary” pornography and they slowly wade into the world of child-pornography or violence. This begins with BDSM (Bondage, Domination, Sado-Maschism) but it often ends in acting out real violence, often against children. Many serial killers did not think that “innocent” pornography would ever lead them to killing, but many of them admit that the strange attraction to the next higher-high of human interaction and degradation all began with the self-abuse of simple pornography. Jeffrey Dahmer and Ted Bundy both say that pornography was their launching point into their serial killing. I have included in this footnote the quotes from fourteen serial killers on how they got their start in pornography: 1

 

5) St. Thomas Aquinas taught that masturbation is worse than pre-marital sex: “And therefore simple fornication, which is committed without injury to another person, is the least kind of lust.”—Summa Theologica II.II.154.12. St. Thomas is basically saying that although both are mortal sins, masturbation is actually worse than the old fashioned consensual sex behind the barn of two young lovers. Why? Because masturbation is a direct offense against nature and the Creator who gives us the option for life. At least fornication is still open to life. (St. Thomas Aquinas never fathomed that there could be a Pill to kill 500 million tiny individuals every year.) But barring the topic of contraception and abortion, we can say this confidently: Masturbation does more harm to your soul than simply having pre-marital sex. (But abortion is worse than both, and most people who have pre-marital sex are mildly open to abortion.  Even without abortion or contraception, God obviously does not want us to do either fornication or masturbation.)  This is also why oral sex is worse than normal intercourse.  I wish every Catholic high school student in this country could read this single part of my blog post.  Many Catholic young adults believe they can receive Holy Communion on that same filthy mouth that did that sick sin as long as they didn’t do the one natural sin of fornication that at least reflects the marital act!

As a subset of number five, I think I should mention that I believe that masturbation is a homosexual act. Many men might think they feel manly by looking at pictures of women and masturbating. But the reality of it is: It’s a man’s hand that is leading a man to ejaculate. I might take some angry comments or emails for this one, but it has to be said: Masturbation may be one reason why so many straight men become gay. Barring the debate on whether one is “born gay,” I think we all know people who thought they were straight for a long time… and then decided they were gay. I very much believe this may be due to a man masturbating himself, since, at the end of the day, it is a homosexual act: A man is doing it to a man or a woman is doing it to a woman. This is probably tied to the above where St. Thomas Aquinas believes masturbation is worse than normal fornication.

So, really this blog post should be this excessively verbose title: Why-you-should-stop-confessing-pornography-and-start-doing-something-to-end-pornography-in-your-life-so-that-you-can-begin-to-actually-make-a-good-confession-again.  None of this is for shock value.  If you don’t like to read about these things from a priest, well, I don’t really like to blog about them.  But not many other people are saying them, and I want to help people in this silent addiction.

Now for the good news…

If you find yourself in a cycle of pornography/masturbation and then confession every week, do not lose hope. I am proud of you for getting back up and going to confession. As Scott Hahn says, “The one thing greater than my ability to sin is my heavenly Father’s ability to forgive me.” “It does not matter how many times you fall, only how many times you get back up.”—St. Therese.

The blood of Jesus that covers us in confession is a totally free gift of grace, but for salvation to be realized, we must cooperate. If you keep falling into the cycle of pornography/masturbation and then confession every week, it is not God’s grace that is missing in your life! It is your cooperation. And because “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness” we need thermobaric weapons, not just the pellet guns of three Hail Marys a day for purity.

If you have an addiction to pornography or some other fettish, confess your sins regularly, but I do not think that you will ultimately beat it until you choose one of these spiritual thermobaric weapons:

1) 15-20 decades of the Rosary a day.

or

2) Fast on bread and water every Wednesday and Friday until you are two months clear of all pornography use (and consider the continuation of the practice to clear your memory of past insults of self-abuse.)

or

3) Join Covenant Eyes, an online accountability program done with a friend where you pay a small monthly fee through the website linked above so that your friend sees the daily url addresses that you visit.  This works better than firewalls because man is always smarter than machine.

4) Join RECLAIM SEXUAL HEALTH . This is similar to the above, but in this one, your accountability partner is somone you have never met  He too keeps your addiction confidential.  It is a couple hundred dollars, but many men who could never beat pornography and masturbation even after fasting have found help here. It too is a system based on non-condemnation. It is a system based on getting the man to understand the pathophysiology of addiction, especially the chemical addiction of pornography. Finally, each man at the Reclaim Program gets his own personal coach on the phone who comes with total anonymity and secrecy. (In other words, he won’t call your home phone to have your wife find that you have a private coach to get you off pornography!)  Reclaim is supported by many American bishops as the best way for men to get off pornography.

Nothing could be greater than the grace imparted to us on Divine Mercy Sunday, but for salvation to be realized, we must cooperate. And if you’re serious about beating the destructive, diabolical sin of pornography, please consider one of the three above “thermobaric” spiritual weapons. If you don’t do it for you, then do it for your family.  Their spiritual environment hangs in the balance on your decision to take these things seriously or lightly.


    • Serial killer Jeffrey Dahmer of Wisconsin, speaking of his routine before hunting for a victim said, “Just…using pictures of past victims…the pornography videos, the magazines…” Jeffrey Dahmer killed 17 boys and men.
    • Ted Bundy, convicted rapist and mutilation murderer of Washington, said that hard-core pornography had a “crystallizing effect” on his violent tendencies and his acting out during the 1970s.
    • Arthur Gary Bishop from Utah, executed for raping and murdering five boys in the 1980s, said pornography’s “effect on me was devastating.”
    • Andrei Chikatilo, a Russian serial killer, murdered at least 53 women and children. “…with pictures of naked women in his prison cell, he blamed pornography as the cause of this troubles.”
    • Wisconsin resident Ed Gein, the first serial killer, aka The Butcher of Plainfield, and inspiration for movies such as Psycho, Maniac, and The Silence of the Lambs “accumulated a library of anatomy books, porn magazines, horror and adventure novel…” in the 1950s.
    • John Wayne Gacy‘s wife filed for divorce in 1976 because “Gacy’s moods had become erratic, and [she] had found Gacy’s pornographic magazine collection which was all centered around young boys.” Gacy killed at least 33 young men and boys in Chicago, Illinois.
    • The nickname BTK (bind, torture, kill) was given to Dennis Rader, a Kansas native, who killed 10 people. “He kept meticulous records of his fantasies and crimes in what he called his ‘mother lode’ collection of pornography.”
    • David Berkowitz killed over a dozen people in New York. He joined a cult and was introduced to “drug use, sadistic pornography and violent crime.” The cult also created and distributed child pornography.
    • Richard Ramirez was exposed to explicit pictures of his cousin “raping Vietnamese women and severing the heads of Vietcong soldiers.” He in turn killed at least 13 people in California.
    • Edmund Kemper, a California serial killer and necrophile known as the Co-ed Killer, used pornography and detective magazines for erotic stimulation; he picked up women who were hitch-hiking, then killed, and raped them post-mortem.
    • Ottis Toole from Florida became obsessed with gay pornography. He “committed his first murder at the age of 14.” During his killing spree, accompanied by Henry Lee Lucas, he killed 108 people.
    • The Grim Sleeper, Lonnie Franklin Jr., “had a penchant for prostitutes and pornography.” A resident of LA, he would pick up prostitutes, take pornographic pictures of his victims, then strangle them to death. His killing spree included 11 murders.
    • In the 2013 murder case of Tia Sharp, a 12-year-old girl from the UK, the judge declared to murderer Stuart Hazell, “the records of your internet searching on your mobile phone make abundantly clear that you were looking out for pornographic pictures of pre-teen girls.”
    • In 2013, on the day Mark Bridger, a UK native,abducted April Jones, he “viewed online photographs of a young girl and a pornographic cartoon depicting…rape.”—https://www.netnanny.com/blog/what-serial-killers-and-murderers-think-about-pornography/  

Laetare Sunday

This sermon is from my 8am Laetare low Mass. However, between the low Mass and the 10am Sung Mass, I was attacked by ants while talking to a parishioner outside our mission chapel! Separated by a few seconds of music on this podcast, I decided to also post that short 10am sermon. Thus, the last five minutes of this podcast is an improv sermon about the ants, but it ties especially into today’s readings and the most Holy Eucharist.

Baby Leah’s Funeral

I buried a premature baby today in Louisiana, and this is the sermon I gave. It was made public with the permission of the parents, because they believed there was a message people had to hear in this podcast. If you are reading this podcast description on iTunes, please also visit my blog to see the picture at the top of the casket that the baby’s father made for her in his woodworking shop. I’ll also include some sites and footnotes that I referenced in this sermon.

I spoke in the sermon about the length of eternity, and here is a blog post I wrote with that same “beach of eternity” analogy I gave in the sermon.

Also, to read the full account of the martyrdom of Saints Felicity and Perpetua, click this footnote here: 1

I also wrote a blog post here on this tiny Church next to the Mississippi river last year.  In fact, I wrote it long before I knew I was going to offer Mass here. You’ll notice that the photos on my blog of the slain Lamb standing (located above the high altar) are beautiful. However, they are nothing like the beauty of something that happened today when I took this picture above the altar. The photos below are not edited, so I think it maybe something supernatural surrounding the funeral of little Leah Philomena, a pure lamb standing with the slain Lamb (especially interesting, considering the family chose such readings from the book of the Apocalypse.)


  1.  Vibia Perpetua, was executed in the arena in Carthage on 7 March 203. The account of her martyrdom – technically a Passion -is apparently historical and has special interest as much of it was written [section 3-10], in Latin by Perpetua herself before her death. This makes it one of the earliest pieces of writing by a Christian woman.

    PROLOGUE

    1. If ancient examples of faith kept, both testifying the grace of God and working the edification of man, have to this end been set in writing, that by their reading as though by the showing of the deeds again, God may be glorified and man strengthened; why should not new witnesses also be so set forth which likewise serve either end? Yea, for these things also shall at some time be ancient and necessary to our sons, though in their own present time (through some reverence of antiquity presumed) they are made of but slight account. But let those take heed who judge the one power of the Holy Spirit according to the succession of times; whereas those things which are later ought for their very lateness to be thought the more eminent, according to the abundance of grace appointed for the last periods of time. For In the last days, says the Lord, I will pour my spirit upon all flesh, and their sons and daughters shall prophesy; and upon my servants and upon my handmaids I will pour forth of my spirit; and the young men shall see visions, and the old men shall dream dreams. [Acts 2:17, cf. Joel 2:28]

    We also therefore, by whom both the prophecies and the new visions promised are received and honored, and by whom those other wonders of the Holy Spirit are assigned unto the service of the Church, to which also was sent the same Spirit administering all gifts among all men, according as the Lord hath distributed unto each [I.Cor 7:17]- do of necessity both write them and by reading celebrate them to the glory of God; that no weakness or failing of faith may presume that among those of old time only was the grace of divinity present, whether in martyrs or in revelations vouchsafed; since God ever works that which He has promised, for a witness to them that believe not and a benefit to them that believe. Wherefore we too, brethren and dear sons, declare to you likewise that which we have heard and handled [I Cor 15:1?]; that both you who were present may call to mind the glory of the Lord, and you who now know by hearing may have communion with those holy martyrs, and through them with the Lord Jesus Christ, to whom is glory and honor for ever and ever. Amen.

    2. There were apprehended the young catechumens, Revocatus and Felicity his fellow servant, Saturninus and Secundulus. With them also was Vibia Perpetua, nobly born reared in a liberal manner, wedded honorably; having a father and mother and two brothers, one of them a catechumen likewise, and a son, a child at the breast; and she herself was about twenty-two years of age. What follows here shall she tell herself; the whole order of her martyrdom as she left it written with her own hand and in her own words.

    PERPETUA’S ACCOUNT

    3. When, she said, we were still under legal surveillance and my father was liked to vex me with his words and continually strove to hurt my faith because of his love: Father, said I, Do you see (for examples) this vessel lying, a pitcher or whatsoever it may be? And he said, I see it. And I said to him, Can it be called by any other name than that which it is? And he answered, No. So can I call myself nought other than that which I am, a Christian.

    Then my father angry with this word came upon me to tear out my eyes; but he only vexed me, and he departed vanquished, he and the arguments of the devil. Then because I was without my father for a few days I gave thanks unto the Lord; and I was comforted because of his absence. In this same space of a few days we were baptised, and the Spirit declared to me, I must pray for nothing else after that water save only endurance of the flesh. After a few days we were taken into prison, and I was much afraid because I had never known such darkness. O bitter day! There was a great heat because of the press, there was cruel handling of the soldiers. Lastly I was tormented there by care for the child.

    Then Tertius and Pomponius, the blessed deacons who ministered to us, obtained with money that for a few hours we should be taken forth to a better part of the prison and be refreshed. Then all of them going out from the dungeon took their pleasure; I suckled my child that was now faint with hunger. And being careful for him, I spoke to my mother and strengthened my brother and commended my son unto them. I pined because I saw they pined for my sake. Such cares I suffered for many days; and I obtained that the child should abide with me in prison; and straightway I became well and was lightened of my labour and care for the child; and suddenly the prison was made a palace for me, so that I would sooner be there than anywhere else.

    4. Then said my brother to me: Lady my sister, you are now in high honor, even such that you might ask for a vision; and it should be shown you whether this be a passion or else a deliverance. And I, as knowing that I conversed with the Lord, for Whose sake I had suffered such things, did promise him nothing doubting; and I said: Tomorrow I will tell you. And I asked, and this was shown me.

    I beheld a ladder of bronze, marvelously great, reaching up to heaven; and it was narrow, so that not more than one might go up at one time. And in the sides of the ladder were planted all manner of things of iron. There were swords there, spears, hooks, and knives; so that if any that went up took not good heed or looked not upward, he would be torn and his flesh cling to the iron. And there was right at the ladder’s foot a serpent lying, marvelously great, which lay in wait for those that would go up, and frightened them that they might not go up. Now Saturus went up first (who afterwards had of his own free will given up himself for our -sakes, because it was he who had edified us; and when we were taken he had not been there). And he came to the ladder’s head; and he turned and said: Perpetua, I await you; but see that serpent bite you not. And I said: it shall not hurt me, in the name of Jesus Christ. And from beneath the ladder, as though it feared me, it softly put forth its head; and as though I trod on the first step I trod on its head. And I went up, and I saw a very great space of garden, and in the midst a man sitting, white-headed, in shepherd’s clothing, tall milking his sheep; and standing around in white were many thousands. And he raised his head and beheld me and said to me: Welcome, child. And he cried to me, and from the curd he had from the milk he gave me as it were a morsel; and I took it with joined hands and ate it up; and all that stood around said, Amen. And at the sound of that word I awoke, yet eating I know not what of sweet.

    And at once I told my brother, and we knew it should be a passion; and we began to have no hope any longer in this world.

    5. A few days after, the report went abroad that we were to be tried. Also my father returned from the city spent with weariness; and he came up to me to cast down my faith saying: Have pity, daughter, on my grey hairs; have pity on your father, if I am worthy to be, called father by you; if with these hands I have brought you unto this flower of youth- and I-have preferred you before all your brothers; give me not over to the reproach of men. Look upon your brothers; look upon your mother and mother’s sister; look upon your son, who will not endure to live after you. Give up your resolution; do not destroy us all together; for none of us will speak openly against men again if you suffer aught.

    This he said fatherly in his love, kissing my hands and grovelling at my feet; and with tears he named me, not daughter, but lady. And I was grieved for my father’s case because he would not rejoice at my passion out of all my kin; and I comforted him, saying: That shall be done at this tribunal, whatsoever God shall please; for know that we are not established in our own power, but in God’s. And he went from me very sorrowful.

    6. Another day as we were at meal we were suddenly snatched away to be tried; and we came to the forum. Therewith a report spread abroad through the parts near to the forum, and a very great multitude gathered together. We went up to the tribunal. The others being asked, confessed. So they came to me. And my father appeared there also, with my son, and would draw me from the step, saying: Perform the Sacrifice; have mercy on the child. And Hilarian the procurator – he that after the death of Minucius Timinian the proconsul had received in his room the right and power of the sword – said: Spare your father’s grey hairs; spare the infancy of the boy. Make sacrifice for the Emperors’ prosperity. And I answered: I am a Christian. And when my father stood by me yet to cast down my faith, he was bidden by Hilarian to be cast down and was smitten with a rod. And I sorrowed for my father’s harm as though I had been smitten myself; so sorrowed I for his unhappy old age. Then Hilarian passed sentence upon us all and condemned us to the beasts; and cheerfully we went down to the dungeon. Then because my child had been used to being breastfed and to staying with me in the prison, straightway I sent Pomponius the deacon to my father, asking for the child. But my father would not give him. And as God willed, no longer did he need to be suckled, nor did I take fever; that I might not be tormented by care for the child and by the pain of my breasts.

    7. A few days after, while we were all praying, suddenly in the midst of the prayer I uttered a word and named Dinocrates; and I was amazed because he had never come into my mind save then; and I sorrowed, remembering his fate. And straightway I knew that I was worthy, and that I ought to ask for him. And I began to pray for him long, and to groan unto the Lord. Immediately the same night, this was shown me.

    I beheld Dinocrates coming forth from a dark place, where were many others also; being both hot and thirsty, his raiment foul, his color pale; and the wound on his face which he had when he died. This Dinocrates had been my brother in the flesh, seven years old, who being diseased with ulcers of the face had come to a horrible death, so that his death was abominated of all men. For him therefore I had made my prayer; and between him and me was a great gulf, so that either might not go to the other. There was moreover, in the same place where Dinocrates was, a font full of water, having its edge higher than was the boy’s stature; and Dinocrates stretched up as though to drink. I was sorry that the font had water in it, and yet for the height of the edge he might not drink.

    And I awoke, and I knew that my brother was in travail. Yet I was confident I should ease his travail; and I prayed for him every day till we passed over into the camp prison. (For it was in the camp games that we were to fight; and the time was the feast of the Emperor Geta’s birthday.) And I prayed for him day and night with groans and tears, that he might be given me.

    8. On the day when we abode in the stocks, this was shown me.

    I saw that place which I had before seen, and Dinocrates clean of body, finely clothed, m comfort; and the font I had seen before, the edge of it being drawn to the boy’s navel; and he drew water thence which flowed without ceasing. And on the edge was a golden cup full of water; and Dinocrates came up and began to drink therefrom; which cup failed not. And being satisfied he departed away from the water and began to play as children will, joyfully.

    And I awoke. Then I understood that he was translated from his pains.

    9. Then a few days after, Pudens the adjutant, in whose charge the prison was, who also began to magnify us because he understood that there was much grace in us, let in many to us that both we and they in turn might be comforted. Now when the day of the games drew near, there came in my father to me , spent with weariness, and began to pluck out his beard and throw it on e ground and to fall on his face cursing his years and saying such words as might move all creation. I was grieved for his unhappy old age.

    10. The day before we fought, I saw in a vision that Pomponius the deacon had come hither to the door of the prison, and knocked hard upon it. And I went out to him and opened to him; he was clothed in a white robe ungirdled, having shoes curiously wrought. And he said to me: Perpetua, we await you; come. And he took my hand, and we began to go through rugged and winding places. At last with much breathing hard we came to the amphitheatre, and he led me into the midst of the arena. And he said to me: Be not afraid; I am here with you and labour together with you. And he went away. And I saw much people watching closely. And because I knew that I was condemned to the beasts I marvelled that beasts were not sent out against me. And there came out against me a certain ill-favored Egyptian with his helpers, to fight with me. Also there came to me comely young men, my helpers and aiders. And I was stripped naked, and I became a man. And my helpers began to rub me with oil as their custom is for a contest; and over against me saw that Egyptian wallowing in the dust. And there came forth a man of very great stature, so that he overpassed the very top of the amphitheatre, wearing a robe ungirdled, and beneath it between the two stripes over the breast a robe of purple; having also shoes curiously wrought in gold and silver; bearing a rod like a master of gladiators, and a green branch whereon were golden apples. And he besought silence and said: The Egyptian, if shall conquer this woman, shall slay her with the sword; and if she shall conquer him, she shall receive this branch. And he went away. And we came nigh to each other, and began to buffet one another. He tried to trip up my feet, but I with my heels smote upon his face. And I rose up into the air and began so to smite him as though I trod not the earth. But when I saw that there was yet delay, I joined my hands, setting finger against finger of them. And I caught his head, and he fell upon his face; and I trod upon his head. And the people began to shout, and my helpers began to sing. And I went up to the master of gladiators and received the branch. And he kissed me and said to me: Daughter, peace be with you. And I began to go with glory to the gate called the Gate of Life.

    And I awoke; and I understood that I should fight, not with beasts but against the devil; but I knew that mine was the victory.

    Thus far I have written this, till the day before the games; but the deed of the games tehmsleves let him write who will.

    SATURUS’ ACCOUNT

    11. And blessed Saturus too delivered this vision which he himself wrote down.

    We had suffered, he said, and we passed out of the flesh, and we began to be carried towards the east by four angels whose hand touched us not. And we went not as though turned upwards upon our backs, but as though we went up an easy hill. And passing over the world’s edge we saw a very great light; and I said to Perpetua (for she was at my side): This which the Lord promised us; we have received His promise. And while we were being carried by these same four angels, a great space opened before us, as it had been a having rose-trees and all kinds of flowers. The height of the trees was after the manner of the cypress, and their leaves sang without ceasing. And there in the garden were four other angels, more glorious than the rest; who when they saw us gave us honor and said to the other angels: Lo, here are they, here are they: and marvelled. And the four angels who bore us set us down trembling; and we passed on foot by a broad way over a plain. There we found Jocundus and Saturninus and Artaxius who in the same persecution had been burned alive; and Quintus, a martyr also, who in prison had departed this life; and we asked of them where were the rest. The other angels said to us: Come first, go in, and salute the Lord.

    12. And we came near to a place, of which place the walls were such, they seemed built of light; and before the door of that place stood four angels who clothed us when we went in with white raiment. And we went in, and we heard as it were one voice crying Sanctus, Sanctus, Sanctus, without any end. And we saw sitting in that same place as it were a man, white-headed, having hair like snow; youthful of countenance; whose feet we saw not. And on his right hand and on his left, four elders; and behind them stood many other elders. And we went in with wonder and stood before the throne; and the four angels raised us up and we kissed him, and with his hand he passed over our faces. And the other elders said to us: Stand you. And we stood, and gave the kiss of peace. And the elders said to us: Go you and play. And I said to Perpetua: You have that which you desire. And she said to me: Yes, God be thanked; so that I that was glad in the flesh am now more glad.

    13. And we went out, and we saw before the doors, on the right Optatus the bishop, and on the left Aspasius the priest and teacher, being apart and sorrowful. And they cast themselves at our feet and said: Make peace between us, because you went forth and left us thus. And we said to them: Are not you our Father, and you our priest, that you should throw yourselves at our feet? And we were moved, and embraced them. And Perpetua began to talk with them in Greek; and we set them apart in the pleasure garden beneath a rose tree. And while we yet spoke with them, the angels said to them: Let these go and be refreshed; and whatsoever dissensions you have between you, Put them away from you each for each. And they made them to be confounded. And they said to Optatus: Correct your people; for they come to you as those that return from the games and wrangle concerning the parties there. And it seemed to us as though they would shut the gates. And we began to know many brothers there, martyrs also. And we were all sustained there with a savour inexpressible which satisfied us. Then in joy I awoke.

    NARRATIVE OF MARTYRDOM

    14. These were the glorious visions of those martyrs themselves, the most blessed Saturus and Perpetua, which they themselves wrote down. But Secundulus by an earlier end God called from this world while he was yet in prison; not without grace, that he should escape the beasts. Yet if not his soul, his flesh at least knew the sword.

    15. As for Felicity, she too received this grace of the Lord. For because she was now gone eight months (being indeed with child when she was taken) she was very sorrowful as the day of the games drew near, fearing lest for this cause she should be kept back (for it is not lawful for women that are with child to be brought forth for torment) and lest she should shed her holy and innocent blood after the rest, among strangers and malefactors. Also her fellow martyrs were much afflicted lest they should leave behind them so good a friend and as it were their fellow-traveller on the road of the same hope. Wherefore with joint and united groaning they poured out their prayer to the Lord, three days before the games. Incontinently after their prayer her pains came upon her. And when by reason of the natural difficulty of the eighth month she was oppressed with her travail and made complaint, there said to her one of the servants of the keepers of the door: You that thus make complaint now, what wilt you do when you are thrown to the beasts, which you didst contemn when you would not sacrifice? And she answered, I myself now suffer that which I suffer, but there another shall be in me who shall suffer for me, because I am to suffer for him. So she was delivered of a daughter, whom a sister reared up to be her own daughter.

    16. Since therefore the Holy Spirit has suffered, and suffering has willed, that the order of the games also should be written; though we are unworthy to finish the recounting of so great glory, yet we accomplish the will of the most holy Perpetua, nay rather her sacred trust, adding one testimony more of her own steadfastness and height of spirit. When they were being more cruelly handled by the tribune. because through advice of certain most despicable men he feared lest by magic charms they might be withdrawn secretly from the prison house, Perpetua answered him to his face: Why do you not allow us to take some comfort, seeing we are victims most noble, namely Caesar’s, and on his feast day we are to fight? Or is it not your glory that we should be taken out thither fatter of flesh? The tribune trembled and blushed, and gave order that they should be more gently handled, granting that her brothers and the rest should come in and rest with them. Also the adjutant of the prison now believed.

    17. Likewise on the day before the games, when at the last feast which they call Free they made (as far as they might) not a Free Feast but a Love Feast*, with like hardihood they cast these words at the people; threatening the judgment of the Lord, witnessing to the felicity of their passion, setting at nought the curiosity of those that ran together. And Saturus said: Is not tomorrow sufficient for you? Why do you favorably behold that which you hate? You are friends today, foes tomorrow. Yet mark our faces diligently, that you may know us again on that day. So they began all to go away thence astonished; of whom many believed.

    [note: Apparently Roman, as with modern, custom the condemned were allowed a choice of food. The martyrs used the opportunity to celebrate an Agape, or Christian Love-Feast.]

    18. Now dawned the day of their victory, and they went forth from the prison into the amphitheatre as it were into heaven, cheerful and bright of countenance; if they trembled at all, it was for joy, not for fear. Perpetua followed behind, glorious of presence, as a true spouse of Christ and darling of God; at whose piercing look all cast down their eyes. Felicity likewise, rejoicing that she had borne a child in safety, that she might fight with the beasts, came now from blood to blood, from the midwife to the gladiator, to wash after her travail in a second baptism. And when they had been brought to the gate and were being compelled to put on, the men the dress of the priests of Saturn, the women the dress of the priestesses of Ceres, the noble Perpetua remained of like firmness to the end, and would not. For she said: For this cause came we willingly unto this, that our liberty might not be obscured. For this cause have we devoted our lives, that we might do no such thing as this; this we agreed with you. Injustice acknowledged justice; the tribune suffered that they should be brought forth as they were, without more ado. Perpetua began to sing, as already treading on the Egyptian’s head. Revocatus and Saturninus and Saturus threatened the people as they gazed. Then when they came into Hilarian’s sight, they began to say to Hilarian, stretching forth their hands and nodding their heads: You judge us, they said, and God you. At this the people being enraged besought that they should be vexed with scourges before the line of gladiators (those namely who fought with beasts). Then truly they gave thanks because they had received somewhat of the sufferings of the Lord.

    19. But He who had said Ask and you shall receive [John 16:24] gave to them asking that end which each had desired. For whenever they spoke together of their desire in their martyrdom, Saturninus for his part would declare that he wished to be thrown to every kind of beast, that so indeed he might wear the more glorious crown. At the beginning of the spectacle therefore himself with Revocatus first had ado with a leopard and was afterwards torn by a bear on a raised bridge. Now Saturus detested nothing more than a bear, but was confident already he should die by one bite of a leopard. Therefore when he was being given to a boar, the gladiator instead who had bound him to the boar was torn asunder by the same beast and died after the days of the games; nor was Saturus more than dragged. Moreover when he had been tied on the bridge to be assaulted by a bear, the bear would not come forth from his den. So Saturus was called back unharmed a second time.

    20. But for the women the devil had made ready a most savage cow, prepared for this purpose against all custom; for even in this beast he would mock their sex. They were stripped therefore and made to put on nets; and so they were brought forth. The people shuddered, seeing one a tender girl, the other her breasts yet dropping from her late childbearing. So they were called back and clothed in loose robes. Perpetua was first thrown, and fell upon her loins. And when she had sat upright, her robe being rent at the side, she drew it over to cover her thigh, mindful rather of modesty than of pain. Next, looking for a pin, she likewise pinned up her dishevelled hair; for it was not meet that a martyr should suffer with hair dishevelled, lest she should seem to grieve in her glory. So she stood up; and when she saw Felicity smitten down, she went up and gave her her hand and raised her up.. And both of them stood up together and the (hardness of the people being now subdued) were called back to the Gate of Life. There Perpetua being received by one named Rusticus, then a catechumen, who stood close at her side, and as now awakening from sleep (so much was she in the Spirit and in ecstasy) began first to look about her; and then (which amazed all there), When, forsooth, she asked, are we to be thrown to the cow? And when she heard that this had been done already, she would not believe till she perceived some marks of mauling on her body and on her dress. Thereupon she called her brother to her, and that catechumen, and spoke to them, saying: Stand fast in the faith, and love you all one another; and be not offended because of our passion.

    21. Saturus also at another gate exhorted Pudens the soldier, saying: So then indeed, as I trusted and foretold, I have felt no assault of beasts until now. And now believe with all your heart. Behold, I go out thither and shall perish by one bite of the leopard. And immediately at the end of the spectacle, the leopard being released, with one bite of his he was covered with so much blood that the people (in witness to his second baptism) cried out to him returning: Well washed, well washed. Truly it was well with him who had washed in this wise. Then said he to Pudens the soldier: Farewell; remember the faith and me; and let not these things trouble you, but strengthen you. And therewith he took from Pudens’ finger a little ring, and dipping it in his wound gave it back again for an heirloom, leaving him a pledge and memorial of his blood. Then as the breath left him he was cast down with the rest in the accustomed place for his throat to be cut. And when the people besought that they should be brought forward, that when the sword pierced through their bodies their eyes might be joined thereto as witnesses to the slaughter, they rose of themselves and moved, whither the people willed them, first kissing one another, that they might accomplish their martyrdom with the rites of peace. The rest not moving and in silence received the sword; Saturus much earlier gave up the ghost; for he had gone up earlier also, and now he waited for Perpetua likewise. But Perpetua, that she might have some taste of pain, was pierced between the bones and shrieked out; and when the swordsman’s hand wandered still (for he was a novice), herself set it upon her own neck. Perchance so great a woman could not else have been slain (being feared of the unclean spirit) had she not herself so willed it.

    O most valiant and blessed martyrs! O truly called and elected unto the glory of Our Lord Jesus Christ! Which glory he that magnifies, honors and adores, ought to read these witnesses likewise, as being no less than the old, unto the Church’s edification; that these new wonders also may testify that one and the same Holy Spirit works ever until now, and with Him God the Father Almighty, and His Son Jesus Christ Our Lord, to Whom is glory and power unending for ever and ever. Amen.

    From W.H. Shewring, trans. The Passion of Perpetua and Felicity, (London: 1931).

How to Pray for Your Enemies

The Catholic Church has taught from the days of St. Paul that it is the duty of state to use the death penalty. 1

The theory of “just war” is also an important part of the infallible moral teaching of the Catholic Church, especially as one forms the  leaders of state. But today’s post is not about how to deal with enemies at the national level, but how to pray at the personal level. Jesus Christ said “But I say to you, Love your enemies and pray for those who persecute you.”—Matthew 5:44. Notice that such a command does not make that person not-your-enemy! Love your enemies presupposes that you are a real enough person to actually have real enemies. Not just imaginary pseudonyms from social media who want to kill you with the push of a button.

You see, simply the idea of having an “enemy” is jarring to the post-modern mind. We tend to put unity before truth. So, it’s strange that Jesus Himself had enemies. It’s tough for us Americans to grasp this, for we generally want to get alone with everyone. This is not bad, but it is bad to value unity above truth.  God’s reality for our planet is that unity flows from truth.  Anyone who lives this reality of metaphysics will have some enemies.   Having enemies is actually necessary to get to heaven, for we need enemies to get there, primarily so that we can live the Beatitudes.

The above is a photo of desperate families escaping from Khorsabad, a town controlled by ISIS which was under Peshmerga fire. How is it that the tradition of the Catholic Church could have the Knights Templar killing Muslims at the siege of Malta and still believe in a Savior who said Love your enemies and pray for those who persecute you? We have to look past the muddled theology of the past 50 years to see that the tradition of the Catholic Church actually has a more practical and more merciful approach to enemies than a new feelings-based theology. In fact, our answer today is going to come from an official prayer of the Traditional Latin Mass for enemies. Remember, this Mass was not created by a group of Catholics and Protestants sipping espresso in an Italian coffee shop, but it’s roots are “apostolic” by the infallible words of the Council of Trent. Certain parts were later changed or formulated under the blood of martyrs and the fastings and vigils of select saints over very slow centuries. So, almost all of prayers of the Traditional Latin Mass can be traced to time between the 1st and 7th century AD. This is why we can say that the liturgy is a look into the mind of God, even in reference to a single Oratio for an enemy.

As I wrote, there is actually a prayer for enemies in the Traditional Latin Mass, and this shows the mind of God:

One translation of the top prayer from the 1962 Missal is as follows:

O God, the Lover and Guardian of peace and charity, grant to all our enemies true peace and charity, together with remission of all their sins, and by Thy power deliver us from their wiles. Through Our Lord. Amen.

Let’s parce out this beautiful and powerful prayer to see how it is more merciful and practical than anything that could come from a manmade or fabricated liturgy.

O God, the lover and guardian of peace and charity
Notice that this is a prayer directed to God, not to the congregation. It recognizes that charity and peace are not social inventions, but that only God can give charity and peace, for God is love. When we divert from Him (even doctrinally) we don’t just divert from the Magisterium. We divert from the infinite Being who is Love-Itself.

Grant to all our enemies true peace and charity
I personally find it astonishing to see that the ancient tradition of the Catholic Church has something more merciful and practical for enemies than anything I found in the first five years of my priesthood praying the Mass of Paul VI. In other words, the intense saints of old all prayed that God would actually grant “peace and charity” to all their “enemies.” This presupposes that priests and saints have enemies.  Thus, it is a prayer that takes blood, sweat and tears.  The old Mass is so subtle, but perfectly crafted in every word.  The liturgy is the bridge between God and man, even for issues as gritty as enemies.  When that bridge is broken, we will forget how to live even the practical sides of life, including prayer for our enemies.

[Grant our enemies the] remission of all their sins.
Amidst all the doctrinal divisions in the Church today, we should each pray this prayer once today: “Grant to all our enemies true peace and charity, together with remission of all their sins.” (Da omnibus inimicis nostris pacem caritatemque veram: et cunctorum eis remissionem tribue peccatorum.)

This above Oratio or prayer hits all the transcendentals: Truth, beauty and goodness. It recognizes, however, that the final transcendental of oneness (or unity) can not be met by a fabricated form of man’s peace, but rather only Christ’s peace. This is a peace that has not been accepted by most of the world, as seen in the top picture of ISIS destroying more lives.  We can not fake peace with the Muslims or even Catholic heretics that infiltrate the Church.  But Jesus does not lose peace.  In fact, He gives it in a deep but counter-cultural way: “Peace I leave with you; My peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.”—John 14:27

By Thy power deliver us from their wiles.
I really, really love this part of the prayer. We pray nosque ab eorum insidiis potenter eripe which is: “Rescue us from our enemies’ insidious plans, by Your power!” This shows that the fulness of Catholicism is very practical, not amorphous or nebulous. Let’s put it all together: “God, please grant peace and love to my enemies, but keep them far from me and my loved ones!” Real people and great saints (usually one in the same like St. Paul) were not people-pleasers. They were great lovers of the person who stood before them, enough to die for their enemies. So also, we do not deny the harm done to us by our enemies, but we love them, forgive them and pray for them. 2

You see, we  still (barely) live in a world more real, more material, more direct than the virtual reality of an Oculus. It will get more real when terrorist attacks increase on our soil, surely coming in 2017.  Because life is real, material and direct, we need prayers that are real, material and direct. “God, please love on my enemies, but stop them from affecting my life.” Let’s pray this prayer boldly for and against 1) the enemies of tradition, 2) the enemies of unborn life and 3) the enemies of middle-Eastern Christians.

We need gritty, merciful and practical prayers like this.  2016 was a year that produced an estimated 90,000 martyrs. We have had 900,000 martyrs the past 10 years. The tradition of the Church is under siege and enemies of the pro-life movement have no intention of stopping killing babies just because Trump was elected today. I snapped this in New Orleans just a few days ago, and it perfectly illustrates love of enemies, even the enemies of innocent and tiny little children like this “death-scort.” Notice the joy of the Catholic woman behind her, as she prays her Rosary.

So, God of peace and charity, please grant peace and charity to all our enemies and even the remission of their sins. But also Lord, rescue us quickly and powerfully from their evil designs.


  1. “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of the one who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain. For he is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.”—Romans 13:1-4. JPII had some valid circumstantial arguments against the death penalty, but no Pope’s personal opinion can overturn the Divine Revelation of the Scriptures and the Council of Trent that uphold the fact that the state “bears the sword” (Rom 13 above) which is the duty to execute, albeit in justice. My emotions line up with JPII on this topic, but part of being Catholic means putting aside our emotions for the Magisterium. There’s a strong article on that here.

  2. ..and sometimes blow them up, especially when they are killing and raping the innocent like ISIS does. This is the teaching of Just War theory, but to go to war, a Catholic nation (non-existent now) must meet all the requirements as seen even in the new Catechism of the Catholic Church (CCC):
    “1. the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
    2. all other means of putting an end to it must have been shown to be impractical or ineffective;
    3. there must be serious prospects of success;
    4. the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition” [CCC 2309]

    I believe all four have been met for militarized nations of East and West to unite and fully eradicate ISIS.

    The reason why a person should probably not use violence to shut down infant-killing centers in the United States is because the requirements for “civil disobedience” have not been met. In fact, not just one or two, but ALL OF THE FOLLOWING must be met for executing any armed resistance outside of a state-sanctioned mandate:
    1. There is certain, grave, and prolonged violation of fundamental rights.
    2. All other means of redress have been exhausted.
    3. Such resistance will not provoke worse disorders.
    4. There is well-founded hope of success.
    5. It is impossible reasonably to foresee any better solution.—CCC 2243

    In the battle for pre-born life, #1 and #2 have been met, but #3 and #4 have not been met to begin civil disobedience.  I’m not sure about number 5.  But again, all five must be met, and NOT ALL FIVE HAVE BEEN MET.   In other words, violent civil disobedience can be justified for saving the innocent, but in this case it would harm the pro-life movement. Thus, you will NOT see me use violence against any killing mill.  I go there with the weapons of the Holy Mass, exorcism and the Rosary… which  are truly more powerful, anyway.