Tag: grace

Flowers Teach

Flowers Teach posted in Eleison Comments on June 23, 2012

If flowers speak (cf. EC 255), then they can also teach: the value of time, the justice of God, the harmony of grace and nature.

For instance, if God exists and he is not unjust by making a soul’s whole eternity depend upon its choices made during one brief life, even lasting 90 years, then it stands to reason both that every moment of that life counts, and that in every moment (even if not always with the same force) God is appealing to us to join him for eternity. That is why it makes sense that he should be talking through the flowers and through every other gift of his creation, because what soul alive can truthfully say that it has nothing and nobody to love? Even the most rabid “atheist” has, say, his dog or his cigarettes. And Who designed dogs and tobacco plants, and kept them reproducing down to our own day?

So just before he dies the “atheist” may still claim that he at least was never spoken to by God, but in the instant after he dies he will grasp in a flash that for every moment of his waking life God has been appealing to him through some creature or other around him. “Am I now unjust,” God might ask him, “if I condemn you for every remaining moment of my life, when for every moment of your life you have been refusing me? Have what you have chosen. Depart from me into . . .” (Mt. XXV, 41).

Conversely, take a soul that has profited by every moment of its life to love the great and good God behind all the good things it has enjoyed, and that has even recognized the permission of his Providence behind all the bad things it has not enjoyed. Then who needs to be recognized, or famous, who needs to appear in the media, or to fill drawers of vacation photographs, in order to give meaning to his life? Small wonder that in past ages talented souls could bury their talents in a cloister or monastery in order to devote them wholly to the loving of God. For indeed every moment of our time is of measureless value, because upon every moment hangs for good or ill a measureless eternity.

Moreover, that flowers speak can help us to make sense of another well-known problem: how can non-Catholic souls be condemned for not having the Catholic faith when Catholic missionaries never reached them? Whatever mystery is here may at least partly be solved, humanly speaking, if one recalls that it is the selfsame God who creates flowers and instituted the Catholic Church. Thus if God’s Providence never allowed for Catholic truth to reach the ears of a given soul, nevertheless that soul will not be able to plead that it knew nothing of the true God, and it can be judged on what it did know, for instance the beauty of cloudscapes, of sunrises and sunsets. Did it, beholding them, say with the pagan Job (Job XIX, 25), “I know that my Redeemer liveth,” or did it say, “Well, yes, that’s nice, but now let me visit my neighbour’s wife . . .”?

In fact a number of complaints that men have today against their Creator arise even with Catholics, because many Catholics are, like everybody else today, more or less cut off from Nature by their urban or suburban lives, and their “spirituality” becomes correspondingly artificial. “Woe to anybody who has never loved an animal,” somebody has said. Children are close to God. Watch how naturally children love animals.

Great and good God, grant us to see you where you are, deep down everything and everybody, at every moment.

Kyrie eleison.

Today’s Galatians

Today’s Galatians posted in Eleison Comments on June 16, 2012

“O you senseless Galatians,” cries out St Paul (Gal.III, 1), tearing a strip off one of his beloved flocks that was back-sliding, or wanting to go back from the New Testament to the Old Testament so as to satisfy Judaizers that would make them serve again “under the elements of the world” (IV, 3). It is remarkably easy to apply the Apostle’s tirade to the Traditional Catholics who are presently being tempted to slide back under Conciliar authorities so as to satisfy Nostra Aetate. But then it is the same world, flesh and devil, so with apologies to St Paul, let me adapt some verses from the Epistle to our own times:—

“O you senseless Tradcats! Who has bewitched you, that you should not follow the Tradition of Our Lord Jesus Christ, as it has been set before you? This only would I learn of you: have you been leading Catholic lives for several years thanks to Vatican II, or thanks to Catholic Tradition? Are you so foolish that having experienced the fruits of Tradition you now want to give it up by putting yourselves back under the Conciliar authorities? Were all those fruits in vain(III, 1–4)?

“I am astonished that you are so soon drifting away from the line of Archbishop Lefebvre who called you into the grace of Christ, and instead towards the new gospel of Vatican II, which is no gospel at all, but these modernists are troubling you, and they want to pervert the Gospel of Christ. But if ourselves or an angel from Heaven were to try to tell you that the Council was not really that bad, throw him out and don’t listen! Let me say it again: anyone pretending that the Archbishop would have been in favour of a deal today with Conciliar Rome should be thrown out! Whose interests are we seeking? Are we trying to please the Romans or to please God? If these Romans liked me, I would be no servant of Christ!(I, 6–10).

“Before you came to Tradition you were serving under churchmen who were turning the Church over to the world. But now, after you found Tradition, how can you be wanting to go back with the world, under the Conciliar authorities(IV, 8,9)? Am I become an enemy of the SSPX because I tell the truth? Those misleading you pretend to be looking after your interests, but they want you to forget about the Archbishop so as to serve their own interests(IV, 16,17). Stand fast, and do not come under the sway of the Council again(V, 1). You were doing well. How can you now be letting yourselves turned away from the Truth? Whoever is doing this to you is no servant of God! I do believe you will come to your senses, but whoever is misleading you bears a grave responsibility. Do you think I would be so persecuted if I was preaching the world? Whoever is corrupting Tradition needs the knife for more than just circumcision(V, 7–12)!

“Those wanting the SSPX to go through Vatican II B are merely trying to avoid being persecuted for the Cross of Christ. They want you to be worldly, keeping only the outward appearances of Tradition. They want back in with the Judaizers in Rome, but God forbid that I should want anything other than the Cross of Our Lord Jesus Christ, by whom the world is crucified to me and I to the world. Whoever follows Tradition in this way, peace be to them, and mercy(VI, 12–16).”

Now read St Paul’s own Epistle. Let nobody pretend that the Word of God no longer applies!

Kyrie eleison.

Benedict’s Ecumenism – II

Benedict’s Ecumenism – II posted in Eleison Comments on April 7, 2012

As in any dispute involving the dreadful ambiguities of Vatican II, it might take long and scholarly articles to prove, or attempt to disprove, what Dr Wolfgang Schüler puts forward in his book of 2008 on “Benedict XVI and How the Church views Itself.” However, his main line of argument is clear enough, and it is well worth presenting to readers of “Eleison Comments,” to help them to see clear amidst much confusion. In this respect, comparisons have their limits, but they do help.

A whole can be composed of parts in two different ways, like a living tree, or like a pile of coins. Either the whole is primary and the parts are secondary, as with a tree, or the parts are primary and the whole is secondary, as with a pile of coins. The tree as a whole is primary because parts like branches may be cut off, but the tree continues to live its life as a tree and grows new branches, while the branches cut off lose their life and become something quite different, like a log or a chair. On the contrary each coin separated from its pile of coins remains exactly what it was in the pile, and if only enough coins are taken from the pile, it is the pile that perishes.

Now, is the Catholic Church, taken as a whole, more like the tree or the pile of coins? The Catholic Church is that special society of human beings who are united in that society by three things: the Faith, the sacraments and the hierarchy. To all three life is given by God himself. Faith is a supernatural virtue of the mind which God alone can give. The sacraments use material elements like water and oil, but what makes them sacraments is the supernatural grace they carry, that can only come from God. Likewise the hierarchy consists of natural human beings, but if these had no guidance from God, they could never succeed by themselves in leading souls towards Heaven.

Therefore the Catholic Church is much more like a living tree than like a pile of coins, even golden coins. For just as every living organism has within it a principle of life that gives it its existence and unity, so the Catholic Church has within it primarily God himself, secondarily his hierarchy, giving to it existence and unity. When what was a part of the Church cuts itself off from the hierarchy by schism, or from the Faith by heresy, it ceases to be Catholic and becomes something else, like the schismatic Orthodox or heretical Protestants. True, Orthodox believers may have kept valid sacraments, but since they are no longer united with Christ’s Vicar in Rome, nobody in his right mind calls them Catholic.

But now comes Vatican II. It changed the view of the Church, as it were, from that of a living tree or vine-plant (Our Lord’s own comparison: Jn. XV, 1–6), to that of a pile of golden coins. From the desire to open the Church to the modern world, the Conciliar churchmen began by blurring the frontiers of the Church (L.G.8). That enabled them to pretend that there are elements of the Church outside the visible bounds of the Catholic Church (U.R.3), like gold coins separated from the heap. And since a gold coin remains a gold coin, then they could further pretend (U.R.3) that what were elements of salvation inside the Catholic Church remain such outside also. From which the natural conclusion drawn by countless souls is that I no longer need to be a Catholic in order to get to Heaven. This is the disaster of Conciliar ecumenism.

We must present these texts of Vatican II in a little more detail before we pass on to Pope Benedict’s efforts to combine the ecumenism which divides the Church with the Catholic doctrine that unifies it.

Kyrie eleison.

Peril Eternal

Peril Eternal posted in Eleison Comments on September 17, 2011

“Why are we human beings here on earth?” an old friend just asked me. I said, of course, “To praise, love and serve God, and by so doing to save . . .” He broke in – “No, that’s not the answer I want,” he said. “What I mean is that before I came into existence, I was not, and I was not in any danger. Now that I exist I am seriously exposed to the danger of losing my soul. Why was I given, without my consent, this perillous existence which, once given, I could no longer refuse?”

Expressed in this way, the question is serious, because it casts a doubt on the goodness of God. Certainly it is God who gives to each of us life and thereby sets before us the choice which we cannot opt out of, between the steep and narrow path to Heaven and the broad and easy road to Hell (Mt. VII,13–14). Certainly the enemies of the salvation of our souls, the world and the flesh and the Devil, are dangerous, because the sad fact is that the majority of souls fall into Hell at the end of their lives on earth (Mt.XX,16). Then how can it be fair for me to find myself in such danger by no choice of my own?

The answer is surely that if the danger was in no way by my own fault, then indeed life might be a poisoned gift. But if often the danger is in good part by my own fault, and if the very same free-will that when used wrongly enables me to fall into Hell, also enables me when used rightly to enter upon an eternity of unimaginable bliss, then not only is life not a poisoned gift, but it is a magnificent offer of a glorious reward out of all proportion to the relatively slight effort which it will have cost me on earth to avoid the danger and make the right use of my free-will (Is. LXIV,4).

But the questioner might object that none of those three enemies of his salvation are his fault:— “The world which incites us to worldliness and concupiscence of the eyes is all around us from cradle to grave, and can only be escaped at death. The weakness of the flesh goes with original sin, and goes back to Adam and Eve. I wasn’t around then! The Devil also existed long before I was born, and is running wild in modern times!”

To which one can reply that the three enemies are still all too liable to be our own fault. As for the world, we have to be in it, but we do not have to be of it (Jn. XVII,14–16). It depends on us whether we love the things of this world, or prefer to them the things of Heaven. How many prayers in the Missal ask for the grace to prefer the things of Heaven! As for the flesh, the more we flee from its concupiscence within us, the more it can lose its sting, but which of us can say that he has by no personal sin of his own strengthened the concupiscence and the danger, instead of weakening it? And as for the Devil, his power to tempt is strictly controlled by Almighty God, and God’s own Scripture assures us that God offers us the grace necessary to overcome the temptations he allows (I Cor.X,13). In brief, what St Augustine says of the Devil applies also to the world and the flesh – they are like a dog chained up which can bark but not bite, unless one chooses to go too close.

So there is indeed an inescapable degree of spiritual danger in human life, but it depends on us, with God’s grace, to control that danger, and the reward is out of this world (I Cor. II,9).

Kyrie eleison.

Two Repentances

Two Repentances posted in Eleison Comments on May 21, 2011

A reader of “Eleison Comments” asked me several months ago what made the difference between the repentance of Judas Iscariot flinging his 30 pieces of silver at the feet of the Temple authorities (Mt.XXVII,3), and that of Peter weeping bitterly at the crowing of the cock (Mt. XXVI,75). His question is a good excuse to quote pages from The Poem of the Man-God by Maria Valtorta (1897–1961). Our Lord (if it is indeed him – “In things uncertain, liberty”) here comments on the vision he has just granted her of the last hours of Judas Iscariot. The Italian text is slightly adapted:—

“Yes, the vision is horrendous, but not useless. Too many people think that what Judas did was not all that grave. Some even go so far as to say that it was meritorious, because without him the Redemption would not have happened and so he was justified in the eyes of God. In truth I tell you that if Hell had not already been in existence, perfectly equipped with torments, it would have been created even more horrendous in eternity for Judas, because amongst damned sinners he is the damnedest of them all, nor will his sentence ever be eased through all eternity.

“It is true that he did show remorse for his betrayal, and it could have saved him, had he turned his remorse into repentance. But he did not want to repent, and so in addition to his first crime of betrayal, on which – such is my loving weakness – I could have had mercy, he went on to blaspheme and to resist every impulse of grace which was pleading with him through each trace and memory of me that in his last desperate chase around Jerusalem he ran into, including the encounter with my Mother and her gentle words. He resisted everything. He wanted to resist. Just as he had wanted to betray me. As he wanted to curse me. As he wanted to kill himself. Where a man’s will is set – that is what counts. For good or ill.

“When somebody falls without really wanting to, I forgive him. Take Peter. He denied me. Why? He could not himself tell exactly why. Was he a coward? No. My Peter was no coward. In the Garden of Gethsemane he defied the whole pack of Temple guards to cut off Malchus’ ear in defence of me, at the risk of being killed himself for doing so. Then he fled. With no set will to do so. Then he denied me three times, but again, with no set will to do so. For the rest of his life he succeeded in staying on the blood-stained way of the Cross, my way, until he died on the cross himself. He succeeded in witnessing to me in grand style until he was killed for his unflinching faith. I defend my Peter. His running away and his denials were the last moments of his human weakness. But the set will of his higher nature was not behind those actions. Weighed down by his human weakness, it was asleep. As soon as it awoke, it did not want to remain in sin, it wanted to be perfect. I immediately forgave him. Judas’ will was set in the opposite direction . . .”

At the end of the Poem of the Man-God Our Lord (if it is him – I myself believe it is) dictates to Maria Valtorta the seven reasons for his granting this long series of visions of his life to the modern world. The first reason was to make real again in people’s minds the Church’s basic doctrines, ravaged by modernism. Sounds about right? The seventh reason was – “to make known the mystery of Judas,” how a soul so highly gifted by God could so fall.

Kyrie eleison.

Cassocks Weighed

Cassocks Weighed posted in Eleison Comments on March 12, 2011

To affirm, as did last week’s “Eleison Comments” (190, March 5), that whoever possesses the fullness of Catholic Truth is in the driving-seat of the Catholic Church, may seem a statement at best risky, at worst untrue. After all, 1/ who is in the driving-seat of the Church if not the drivers – the Church authorities – put there by Our Lord? 2/ Since when did Our Lord design his Church to be led by any claimant to the Truth? 3/ Is not the direction of the Church being entrusted to any claimant of Truth a recipe for chaos in the Church?

The best answer is in Scripture. When St Paul preached the true Gospel of Jesus Christ to the peoples of Galatia (think of today’s Turkey), they accepted the Gospel with rejoicing and great fruit (Gal. II, 14–15; III, 5). But soon after he left them to preach elsewhere, enemies of God came amongst them to preach salvation not by faith in Jesus Christ but by the works of the Old Law, notably circumcision (V, 2, 11). By falling for this perversion of the true Gospel (I, 6; III,1), the Galatians provoked from St Paul the glorious Epistle to the Galatians.Here are some key verses from Chapter I:—

“(verse 6) I wonder that you are so soon removed from him that called you into the grace of Christ, unto another gospel. (v.7) Which is not another, only there are some that trouble you, and would pervert the Gospel of Christ. (v.8) But though we, or an angel from Heaven, preach a gospel to you besides that which we have preached to you, let him be anathema. (v.9) As we said before, so now I say again: if anyone preach to you a gospel, besides that which you have received, let him be anathema.” (“Anathema” means, utterly condemned and excommunicated.)

Now it is obvious that any angel appearing to the Galatians would appear with all the authority of a true messenger from Heaven. And if St. Paul himself were to return amongst them, he would appear with all the authority of his prior evangelizing amongst them as Doctor of the Gentiles. In either case the appearances of authority could hardly be stronger. Yet St. Paul says, and repeats, that the Galatians would have to put, as one might say, content before cassock, so that if he were ever to change the content of his preaching, they were not to believe a word of it, whatever the colour of his cassock upon his return!

In answer therefore to the three objections laid out at the start, let us say: 1/ Our Lord puts, ultimately, Truth-tellers and not cassocks in the driving-seat of the Church. 2/ These drivers will be Truth-tellers and not just Truth-claimants. Claims do not make the Truth, but Truth makes its telling (this is what few modern people can grasp). 3/ The Truth being one, then all Truth-tellers will be united in the Truth, and the only chaos will come from souls that reject or pervert that Truth.

The greatness of Archbishop Lefebvre lay in his discerning that Vatican II was sliding into “another” gospel than that of Jesus Christ or St. Paul, a gospel of justification by the works of modern man, and that even white cassocks were not to be followed if they preached it. Is today’s white cassock any different?

Kyrie eleison.