First prayer: "Almighty and eternal God, who wisheth to save all, and wilt have none to perish, have regard to those souls who are led astray by the deceits of the devil, that the hearts of those who err, rejecting all errors, may be converted, and return to the Unity of Thy Truth, through Christ, our Lord. Amen."

Second prayer: "Remember, Mary, tenderest-hearted Virgin, how from of old the ear hath never heard that he who ran to thee for refuge, implored thy help, and sought thy prayers, was forsaken of God. Virgin of virgins, Mother, emboldened by this confidence, I fly to thee; to thee I come, and in thy presence, I, a weeping sinner stand. Mother of the Word Incarnate, oh, cast not away my prayer; but, in thy pity, hear and answer. Amen."--Memorare (300 days' indulgence every time, if said with contrite heart)

"O Mary, Mother of Mercy, Help of Christians, Refuge of Sinners, lest I perish, take upon thyself the care of my salvation, and the salvation of all those in whose behalf I implore thy powerful mediation, in order that all may be brought to the One True Fold, in which Jesus Christ, thy Son, wishes us all to live and die. Amen."

"O Mary, conceived without sin, pray for the conversion of this country.

"Queen of Apostles, conceived without sin, pray the Lord of the harvest that He send laborers into His Harvest." "Our Father," "Hail Mary," "Glory be to the Father," etc.



Related Links:

The True Story of the Life
of Christopher Columbus


Litany on Behalf of Country,
Leo XIII, "Columbus is Ours"





Litany on Behalf of Our Country

This Litany is a timely Catholic prayer we should say often, imploring God's
mercy for the conversion of our country.



Lord, have mercy on us.
Christ, have mercy on us.
God the Father of heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Ghost, have mercy on us.
Holy Trinity, one God, have mercy on us.

O God, who hast been pleased to magnify Thy name amongst our ancestors, and to distinguish them by the particular marks of their piety, continue the same mercy to us, we beseech Thee: that now, in these days, we may seek Thee with all our hearts, and zealously labour to copy the examples which our forefathers have left us. Amen.

For this end, we most humbly implore Thy goodness to have compassion on this our country, and by Thy powerful grace to remove from it whatever is provoking or displeasing to Thee.

Have mercy, O God, on this nation. And be Thou its powerful deliverer.

From infidelity and profaneness,
Deliver us, O Lord. *

From all irreligion, and contempt of Thy sacred mysteries, *

From all presumption, and the abuse of Thy holy word, *

From all heresies and schisms, *

From gluttony and drunkenness, *

From the profanation of Thy holy name, in cursing and swearing, *

From all kinds of prodigality and sensuality, *

From frauds, and all kinds of oppression and injustice, *

From the spirit of faction, of malice, hatred, and every kind of uncharitableness, *

O God, Thou hast been a Father to this nation, and replenished it with many blessings. --Forsake it not now, we beseech Thee, and give it not up to a reprobate sense.

Bless this people, O Lord, and be Thou their inheritance.--And sanctify us, and make us a holy nation.

Give to all its inhabitants, O Lord, the spirit of the gospel.
Hear us, O Lord. **

Give to them a zeal for unity, peace, and truth. **

Grant that they may all seek the things that are above, and walk by the spirit of Christ. **

Grant that all who are in error may, by thy heavenly light, be led into Thy truth. **

Grant that all sinners may be truly converted, and, forsaking their evil ways, return to thee their God. **

Grant that all scandals may be removed. **

Grant that the pastors may become the light of the world. **

Grant that all magistrates may administer justice. **

Grant that all of the wealthier ranks may esteem virtue their greatest honour, and be ashamed of vice. **

Grant that the youth of both sexes may be withheld from all evil ways, and that they may dedicate their lives to virtue, piety, and religion. **

Grant that all obstinacy and blindness may be removed from the hearts of this people, and that, being reformed according to Thy blessed will, they may serve Thee in holiness and truth. **

Hear us, O Lord, now calling on thee.--And, through the infinite merits of thy only Son, grant our petitions.


Let Us Pray

O Almighty and everlasting God, who hast forsaken many Christian nations, and, in punishment of their sins, hast suffered them to be overrun by error and infidelity; grant, we beseech thee, that the rigour of these Thy judgments may strike us with a timely fear, and that, in earnest forsaking our evil ways, we may find mercy with Thee, through Jesus Christ our Lord. Amen.

Remember, we beseech Thee, Thy ancient mercies, and for the sake of so many holy servants, who have been faithful to thee, shew now compassion to us, and let Thy former mercies be renewed in us.--Hear us, O Lord, and in Thy mercy grant our petition.

Give ear to us, O God, here assembled before Thee, humbly prostrate in the confession of our unworthiness, and wholly confiding in Thy goodness and mercy.--Hear, likewise, O God, all those Thy Saints who, in this country, have faithfully served Thee, and are now happy with Thee in heaven.

Hear them praying for their country, and let their intercession prevail, through the merits of thy only Son, through which alone All prayers, whether on earth or in heaven, can find acceptance with Thee. Amen.

Let Us Pray

O God, by whose mercy the world subsisteth, and to whose power every nation of the earth is subject, have mercy on this nation, we beseech Thee, and, according to its necessities, which are all known to Thee, so pour forth Thy blessings on it that, by the help of Thy grace, it may in all things be well-pleasing in Thy sight; through Jesus Christ, our Lord. Amen.






Prayer for the President

We beseech Thee, almighty God, that Thy servant, N., who by Thy mercy has assumed the government of our country, may experience an increase of all virtues, and being suitably equipped thereby, may both avoid grave sins and come to Thee, who art the Way, the Truth, and the Life. Through Our Lord Jesus Christ. Amen.






Prayer in Time of Calamity

Help us, O God, our Savior; and for the glory of Thy Name deliver us: and forgive us our sins for Thy Name's sake.

V. For the glory of Thy holy Name deliver us,
R. And forgive us our sins for Thy Name's sake.

Let us pray:

Mercifully hear the prayers of Thy people, we beseech Thee, O Lord, that we who are justly afflicted for our sins, may be mercifully delivered from the same for the glory of Thy holy Name. Through Christ our Lord. Amen






Prayer in Reparation for Blasphemy

Blessed be God. Blessed be His Holy Name.
Blessed be Jesus Christ, true God and true Man.
Blessed be the Name of Jesus.
Blessed be His Most Sacred Heart.
Blessed be Jesus in the Most Holy Sacrament of the Altar.
Blessed be the great Mother of God, Mary most Holy.
Blessed be her Holy and Immaculate Conception.
Blessed be her Glorious Assumption.
Blessed be the Name of Mary, Virgin and Mother.
Blessed be St. Joseph, her most chaste spouse.
Blessed be God in His Angels and in His Saints.













Related Links to Our Lady of Fatima
(2017 is the 100th Anniversary of the Apparitions at Fatima)

Our Lady of Fatima
Fatima: Peace on Earth; A Catholic Russia; Peace of Mind
Daily Rosary: Joyful Mysteries with Meditations
Daily Rosary: Sorrowful Mysteries with Meditations
Daily Rosary: Glorious Mysteries with Meditations
Prayers for Peace and in Time of War
A Memorial to those who have served in the Military
Thirty Days Prayer to the Blessed Virgin Mary





Prayer in Honor of the Immaculate Conception
(Patroness of America)

Dear, Blessed Lady! by many titles art thou known and loved; but as Virgin Mother of Jesus Christ Incarnate none is greater, holier, more beautifully commemorative of thy ineffable prerogatives than the one of thy Immaculate conception. It is the prayer of Thine own pure lips, and as such obtains for us special favors and graces. Thus prostrate before thee, O purest of Virgins, we offer thee our profoundest homage, and hail thee as our queen conceived without sin! Cast us not from thee, O tenderest Mother, but open to us the inexhaustible fountain of Divine graces, and be the holy refuge of our sin-burdened souls. Amen





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How to Make a Moral Decision

The Factors of Morality: To determine whether an individual act is conformable to the norm of morality or opposed to it--in other words, whether it is good or bad--three factors (known technically as the fonts of morality) must be considered. These are called respectively the object, the circumstances, and the end.

By the object of an act we mean its primary moral aspect; by its circumstances we mean those moral aspects which are present as accessories or additions to the primary aspect; by the end we mean the purpose of the person performing the act (finis operantis). Actually, the end is one of the circumstances; but it is given a separate classification because it has a very important bearing on human actions. For example: A man steals money belonging to the Church, his purpose being to buy liquor in order to get drunk. The object of the act is a sin of injustice; an essential circumstance is the fact that the money belongs to the Church; the end is a sin of intemperance. Again, a man is extraordinarily generous in taking care of his sick father, because in this way he hopes to atone for the sins of his past life. The object of his actions is charity; a circumstance is filial piety; the end is penance. Just as an evil act is made worse by additional bad circumstances or ends if they are foreseen, so a good act is rendered better by additional good circumstances or ends, if they are foreseen and intended.

To be truly good, an action must be good in object, circumstances, and end. The theological axiom expressing this is Bonum ex Integra causa, malum ex quocumque defectu ("Good is from the entire cause, evil is from any defect"). The reason is that moral goodness consists in conformity to a certain measure or norm, and conformity demands that a thing meet the standards of the norm in all respects. E.g., a beam to be used in constructing a house is no good for the purpose if even one measurement is defective, even though the other measurements are correct. So, too, all the factors of a human act must be good if the act is to be accounted as morally good. This is the reason why a good end does not justify a bad means. Thus, a person would not be permitted to tell a lie, even though by means of it he could bring about many conversions to the faith. A man would not be allowed to deny his Catholic faith even though he could thereby gain a very desirable job in which he could affect much good for religion. Under circumstances are included chiefly place (e.g., the commission of a sin in church); time (e.g., working three hours unnecessarily on Sunday); person's state (e.g., a sin against chastity by a religious); and manner (e.g., theft by violence).

There are two classes of circumstances--those which change the species of the act, and those which merely increase or diminish the moral goodness or evil of the act within the same species. When a circumstance of the first type is present, the act is endowed with two species of virtue or of sin. Thus, the religious who overcomes a temptation against chastity practices both chastity and (because of the vow) religion. When a sinful act is accompanied by a gravely evil circumstance changing the species of the sin, this circumstance must be told in confession. Thus, a boy who has seriously injured his father by giving him a beating must confess not only that he gravely injured another (fifth commandment) but also that this other was his father (fourth commandment).

The other type of circumstances does not change the specific nature of the sin, but makes it more or less grave within the same species. Thus, if a person steals money from a blind beggar it is a more despicable act than if he stole from one in good health; but it would not add a new species of sin. Similarly, a person who assists at Mass with great fervor performs a better act than one who assists with very little devotion, but there is no new species of goodness added.



Morality: That quality of an act which characterized it as good or bad, i.e., as keeping or breaking the law of God as taught by the conscience. The morality of an act depends not only on the nature of the act itself but also on the end desired and the accompanying circumstances.

The Christian recognizes only one morality. If lying, dishonesty and incitement to hatred are morally wrongful in private relationships, they are even more wrongful when employed in the course of public affairs. Whether it is in politics, or in international affairs, or in industrial relationships, the Church does not recognize any "rules of the game" which attempt to justify conduct violating the moral law. A lie is a lie, dishonesty is dishonesty, hatred is hatred, irrespective of whether these methods or motives are used in private or in public life. It is apparent that, apart from their intrinsic evil and immorality, lying or dishonesty or hatred in private affairs may harm only a few individuals. Inpublic life, when they are placed at the service, or enshrined in the policy of powerful organizations, the harm they can inflict may well induce a national calamity. Hence, moral responsibility for acts of this kind is not lessened when they are performed in the course of public life, because of some supposed separate moral code governing this sphere of activity. Precisely the opposite is the case.

The Christian is not entitled, therefore, to divide his moral standards into two separate compartments, one for private life, one for public life. If he does this, he is in serious danger of losing his soul. In the whole of revealed truth, there is nothing that says that while lying is wrong as far as private relationships are concerned, yet in public life it is not forbidden. There is nothing that says that while dishonesty is a violation of the Seventh Commandment, yet this prohibition is qualified by the understanding that the public man is entitled to take bribes. Nor is there anything which says that while the cultivation of hatred is grievously sinful if one man hates another or induces a third to hate another in private life, yet this rule does not hold if one is, for example, an employer, and the other a union official.

Our Lord Jesus Christ taught only one set of moral laws, and He meant them to apply to every aspect of life. By obeying those laws in every aspect of life, the Christian will save his soul. If, with deliberation, the Christian refuses to obey them, he will lose his soul. Nor is any half-and-half arrangement possible, which justifies the man who obeys them in the private sphere and not in the sphere of his pubic life.





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"Thou shalt not kill"--The Crime of Abortion.

Canon Law 2350: Excommunications reserved to the Ordinary are incurred by: whoever procures an abortion, if effect has taken place.

Anyone may incur the penalty as an accomplice, including doctors, nurses, politicians, professors, lecturers, writers, members of the news media who counsel or facilitate abortions. Those individuals who vote for pro-abortion cadidates are complicit in the murder of millions of unborn children, commit a grave mortal sin and are ipso facto excommunicated from the Catholic Church. Anyone who dies in this state, unrepentant, will be damned for all eternity.


Pope Pius XI (Encyclical Letter on Christian Marriage 1931)

But another very grave crime is to be noted, Venerable Brethren, which regards the taking of the life of the offspring hidden in the mother's womb. Some wish it to be allowed and left to the will of the father or the mother; others say it is unlawful unless there are weighty reasons which they call by the name of medical, social, or eugenic "indication." Because this matter falls under the penal laws of the state by which the destruction of the offspring begotten but unborn is forbidden, these people demand that the "indication," which in one form or another they defend, be recognized as such by the public law and in no way penalized. There are those, moreover, who ask that the public authorities provide aid for these death-dealing operations, a thing, which, sad to say, everyone knows is of very frequent occurrence in some places.

As to the "medical and therapeutic indication" to which, using their own words, we have made reference, Venerable Brethren, however much we may pity the mother whose health and even life is gravely imperiled in the performance of the duty allotted to her by nature, nevertheless what could ever be a sufficient reason for excusing in any way the direct murder of the innocent? This is precisely what we are dealing with here. Whether inflicted upon the mother or upon the child, it is against the precept of God and the law of nature: "Thou shalt not kill." The life of each is equally sacred, and no one has the power, not even the public authority, to destroy it. It is of no use to appeal to the right of taking away life for here it is a question of the innocent, whereas that right has regard only to the guilty; nor is there here question of defense by bloodshed against an unjust aggressor (for who would call an innocent child an unjust aggressor?); again there is no question here of what is called the "law of extreme necessity" which could even extend to the direct killing of the innocent. Upright and skilful doctors strive most praiseworthily to guard and preserve the lives of both mother and child; on the contrary, those show themselves most unworthy of the noble medical profession who encompass the death of one or the other, through a pretence at practising medicine or through motives of misguided pity.


St. Basil (329-379)

She who has intentionally destroyed [the fetus] is subject to the penalty corresponding to a homicide. For us, there is no scrutinizing between the formed and unformed [fetus]; here truly justice is made not only for the unborn but also with reference to the person who is attentive only to himself/herself since so many women generally die for this very reason.

Let her that procures abortion undergo ten years' penance, whether the embryo were perfectly formed, or not.

...those who give the abortifacients and those who take the poisons are guilty of homicide.


St. John Chrysostom (347-407)

Why sow where the ground makes it its care to destroy the fruit? Where there are many efforts at abortion? where there is murder before the birth? For even the harlot thou dost not let continue a mere harlot, but makest her a murderer also. You see how drunkenness leads to whoredom, whoredom to adultery, adultery to murder; or rather something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevents its being born. Why then dost thou abuse the gift of God, and fight with His laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon thy head a great pile of fire. For even if the daring deed be hers, yet the causing of it is Thine. Hence too come idolatries, since many, with a view to become acceptable, devise incantations, and libations, and love potions, and countless other plans. Yet still after such great unseemliness, after slaughters, after idolatries, the thing [fornication] seems to belong to things indifferent, aye, and to many that have wives, too.


St. Jerome (347-420)

You may see many women widows before wedded, who try to conceal their miserable fall by a lying garb. Unless they are betrayed by swelling wombs or by the crying of their infants, they walk abroad with tripping feet and heads in the air. Some go so far as to take potions, that they may insure barrenness, and thus murder human beings almost before their conception. Some, when they find themselves with child through their sin, use drugs to procure abortion, and when (as often happens) they die with their offspring, they enter the lower world laden with the guilt not only of adultery against Christ but also of suicide and child murder.


St. Caesarius (470-543)

No woman should take drugs for purposes of abortion, nor should she kill her children that have been conceived or are already born. If anyone does this, she should know that before Christ's tribunal she will have to plead her case in the presence of those she has killed. Moreover, women should not take diabolical draughts (drinks) with the purpose of not being able to conceive children. A woman who does this ought to realize that she will be guilty of as many murders as the number of children she might have borne.


Tertullian (160-240)

Thus, you read the word of God, spoken to Jeremias: "Before I formed thee in the womb, I knew thee." If God forms us in the womb, He also breathes on us as He did in the beginning: "And God formed man and breathed into him the breath of life." Nor could God have known man in the womb unless he were a whole man. "And before thou camest forth from the womb, I sanctified thee." Was it, then, a dead body at that stage? Surely it was not, for "God is the God of the living and not the dead."

How are they dead unless they were first alive? But still in the womb an infant by necessary cruelty is killed when lying twisted at the womb's mouth he prevents birth and is a matricide unless he dies. Therefore there is among the arms of physicians an instrument by which with a rotary movement the genital parts are first opened, then with a cervical instrument the interior members are slaughtered with careful judgment by a blunt barb, so that the whole criminal deed is extracted with a violent delivery. There is also the bronze needle by which the throat - cutting is carried out by a robbery in the dark; this instrument is called and embryo knife from its function of infanticide, as it is deadly for the living infant.

In our case, murder being once for all forbidden, we may not destroy even the foetus in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man - killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth. That is a man which is going to be one; you have the fruit already in the seed.






The Sin of Homosexuality

Condemnations from Sacred Scripture.

"And the Lord said: The cry of Sodom and Gomorrha is multiplied,
and their sin is become exceedingly grievous" (Gen. 18:20).



The angels arrived at Lot's house, under the appearance of two handsome men. "But before they went to bed, the men of the city beset the house both young and old, all the people together. And they called Lot, and said to him: Where are the men that came in to thee at night? Bring them out hither that we may know them. . . . And they pressed very violently upon Lot; and they were even at the point of breaking open the doors. And behold the men [angels] put out their hand, and drew in Lot unto them, and shut the door. And them that were without, they struck with blindness from the least to the greatest, so that they could not find the door" (Gen. 19:4-11).


"And they [the angels] said to Lot: . . . all that are thine bring them out of this city, for we will destroy this place, because their cry [of their crimes] is grown loud before the Lord, who hath sent us to destroy them" (Gen. 19:12-13).


"Thou shalt not lie with mankind as with womankind, because it is an abomination" (Lev. 18:22).


"A woman shall not be clothed with man's apparel, neither shall a man use woman's apparel: for he that doeth these things is abominable before God" (Deut. 22:5).


"Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind [sodomites] . . . shall possess the kingdom of God" (1 Cor. 6:9-10).


"Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonor their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen. For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error" (Rom. 1:24-27).


"As Sodom and Gomorrha, and the neighboring cities, in like manner, having given themselves to fornication, and going after other flesh, were made an example, suffering the punishment of eternal fire, in like manner these men also defile the flesh, and despise dominion [of Christ], and blaspheme majesty" (Jude 7-8).


Condemnation from Church Teachings and the Saints.

Pope Saint Siricius (384-399)

"We deem it advisable to establish that, just as not everyone should be allowed to do a penance reserved for clerics, so also a layman should never be allowed to ascend to clerical honor after penance and reconciliation. Because although they have been purified of the contagion of all sins, those who formerly indulged in a multitude of vices should not receive the instruments to administer the Sacraments."


XVI Council of Toledo in 693

"See that you determine to extirpate that obscene crime committed by those who lie with males, whose fearful conduct defiles the charm of honest living and provokes from heaven the wrath of the Supreme Judge."


Third Lateran Council (1179)

"Anyone caught in the practice of the sin against nature, on account of which the wrath of God was unleashed upon the children of disobedience (Eph. 5:6), if he is a cleric, let him be demoted from his state and kept in reclusion in a monastery to do penance; if he is a layman, let him be excommunicated and kept rigorously distant from the communion of the faithful."


Saint Pius V (1566)

"Having set our minds to remove everything that may in some way offend the Divine Majesty, We resolve to punish, above all and without indulgence, those things which, by the authority of the Sacred Scriptures or by most grievous examples, are most repugnant to God and elicit His wrath; that is, negligence in divine worship, ruinous simony, the crime of blasphemy, and the execrable libidinous vice against nature. For which faults peoples and nations are scourged by God, according to His just condemnation, with catastrophes, wars, famine and plagues. . . . Let the judges know that, if even after this, Our Constitution, they are negligent in punishing these crimes, they will be guilty of them at Divine Judgment and will also incur Our indignation. . . . If someone commits that nefarious crime against nature that caused divine wrath to be unleashed against the children of iniquity, he will be given over to the secular arm for punishment; and if he is a cleric, he will be subject to analogous punishment after having been stripped of all his degrees (of ecclesiastical dignity)."


Fifth Lateran Council (1512-1517)

"Let any member of the clergy caught in that vice against nature . . . be removed from the clerical order or forced to do penance in a monastery (chap. 4, X, V, 31). So that the contagion of such a grave offense may not advance with greater audacity, taking advantage of impunity, which is the greatest incitement to sin, and so as to more severely punish the clerics who are guilty of this nefarious crime and who are not frightened by the death of their souls, We determine that they should be handed over to the secular authority, which enforces civil law. Therefore, wishing to pursue with the greatest rigor that which We have decreed since the beginning of Our Pontificate, We establish that any priest or member of the clergy, either secular or regular, who commits such an execrable crime, by force of the present law be deprived of every clerical privilege, of every post, dignity and ecclesiastical benefit, and having been degraded by an ecclesiastical judge, be immediately delivered to the secular authority to be executed as mandated by law, according to the appropriate punishment for laymen plunged in this abyss."


Saint Augustine (354-430)

"Sins against nature, therefore, like the sin of Sodom, are abominable and deserve punishment whenever and wherever they are committed. If all nations committed them, all alike would be held guilty of the same charge in God's law, for our Maker did not prescribe that we should use each other in this way. In fact, the relationship that we ought to have with God is itself violated when our nature, of which He is Author, is desecrated by perverted lust."


Saint John Chrysostom (347-407)

The pleasures of sodomy are an unpardonable offense to nature and are doubly destructive, since they threaten the species by deviating the sexual organs away from their primary procreative end and they sow disharmony between men and women, who no longer are inclined by physical desire to live together in peace.

"All passions are dishonorable, for the soul is even more prejudiced and degraded by sin than is the body by disease; but the worst of all passions is lust between men. . . . The sins against nature are more difficult and less rewarding, so much so that one cannot even say that they procure pleasure, since true pleasure is only the one according to nature. But when God abandons a man, everything is turned upside down! Therefore, not only are their passions [of the homosexuals] satanic, but their lives are diabolic. . . . So I say to you that these are even worse than murderers, and that it would be better to die than to live in such dishonor. A murderer only separates the soul from the body, whereas these destroy the soul inside the body. . . . There is nothing, absolutely nothing more mad or damaging than this perversity."


Saint Gregory the Great (540-604)

"Brimstone calls to mind the foul odors of the flesh, as Sacred Scripture itself confirms when it speaks of the rain of fire and brimstone poured by the Lord upon Sodom. He had decided to punish in it the crimes of the flesh, and the very type of punishment emphasized the shame of that crime, since brimstone exhales stench and fire burns. It was, therefore, just that the sodomites, burning with perverse desires that originated from the foul odor of flesh, should perish at the same time by fire and brimstone so that through this just chastisement they might realize the evil perpetrated under the impulse of a perverse desire."


Saint Thomas Aquinas (1225-1274)

"However, they are called passions of ignominy because they are not worthy of being named, according to that passage in Ephesians (5:12): 'For the things that are done by them in secret, it is a shame even to speak of.' For if the sins of the flesh are commonly censurable because they lead man to that which is bestial in him, much more so is the sin against nature, by which man debases himself lower than even his animal nature."


Saint Bernardine of Siena (1380-1444)

"No sin has greater power over the soul than the one of cursed sodomy, which was always detested by all those who lived according to God. . . . Such passion for undue forms borders on madness. This vice disturbs the intellect, breaks an elevated and generous state of soul, drags great thoughts to petty ones, makes [men] pusillanimous and irascible, obstinate and hardened, servilely soft and incapable of anything. Furthermore, the will, being agitated by the insatiable drive for pleasure, no longer follows reason, but furor. . . . Someone who lived practicing the vice of sodomy will suffer more pains in Hell than anyone else, because this is the worst sin that there is."



Condemnation of the Sin of Sodomy
from Liber Gomorrhianus
by St. Peter Damian



The vice of sodomy "surpasses the enormity of all others," because: "Without fail, it brings death to the body and destruction to the soul. It pollutes the flesh, extinguishes the light of the mind, expels the Holy Spirit from the temple of the human heart, and gives entrance to the devil, the stimulator of lust: It leads to error, totally removes truth from the deluded mind . . . It opens up Hell and closes the gates of Paradise . . . It is this vice that violates temperance, slays modesty, strangles chastity, and slaughters virginity . . . It defiles all things, sullies all things, pollutes all things . . .

"This vice excludes a man from the assembled choir of the Church . . . it separates the soul from God to associate it with demons: This utterly diseased queen of Sodom renders him who obeys the laws of her tyranny infamous to men and odious to God . . . She strips her knights of the armor of virtue, exposing them to be pierced by the spears of every vice. . .

She humiliates her slave in the church and condemns him in court; she defiles him in secret and dishonors him in public; she gnaws at his conscience like a worm and consumes his flesh like fire . . . this unfortunate man [he] is deprived of all moral sense, his memory fails, and the mind's vision is darkened.

Unmindful of God, he also forgets his own identity. This disease erodes the foundation of faith, saps the vitality of hope, dissolves the bond of love. It makes way with justice, demolishes fortitude, removes temperance, and blunts the edge of prudence.




Regarding this vice among clerics


"For God's sake, why do you damnable sodomites pursue the heights of ecclesiastical dignity with such fiery ambition?" . . . . "lest by your prayers you more sharply provoke Him Whom your wicked life so obviously offends."





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Practical Considerations on St. Leo the Great
by Fr. Fracis Xavier Weninger, 1877

St. Leo informs the Romans, without hesitation, that the pillage of the city was caused by nothing else than their ingratitude, the licentiousness of their conduct, and their contempt for the word of. God. The same may justly be said of every calamity that comes over a city or country--such as famine, war, pestilence or other plagues. Men only owe it to themselves. God punishes their sins by such means. "It is certain," says St. Jerome, "that to our sin we owe famine, war, pestilence and whatever else we suffer." Holy writ presents so many examples of this that no one can possibly doubt its truth. Whenever God menaced His chosen people, the Jews, with a general calamity, He invariably made known to them that the visitation would come'upon them on account of their sins. They themselves recognized it, and many times freely acknowledged it. "For we have not obeyed Thy commandments," says the pious Tobias, "and therefore are we delivered to spoil and to captivity and death, and are made a fable and a reproach to all nations amongst which Thou hast scattered us" (Tobias iii.)

The surest means to prevent such punishments and avert them from the land, is to do true penance; because true penance reconciles God to His offending creatures, as we are taught by numerous examples in Holy Writ. It may be noticed specially of the Jews, that as often as they returned with their whole heart to God, did penance, prayed and fasted, so often did He remit the threatened punishment; or if they were already bowed down under its infliction, He turned it from them. "Let us be penitent," said the pious Judith to the people of Bethulia, "and with many tears let us beg pardon " (Judith viii.). Should we at any time be visited by unexpected sorrow or adversity, it will be well that we examine ourselves and see whether sin or impenitence is not perhaps the cause of it.

The only care of St. Leo, when he entered the papal functions, was faithfully to fulfil the onerous duties its proper administration imposed upon him. All his time, all his knowledge, all his faculties were given to it; he thought of no recreation but only of discharging his duty. In whatever station of life you may be, you have some peculiar duties and obligations. Strive to comply with them. Woe to you if you spend more time in idleness or empty enjoyments than in the work which your station requires, and which you, by reason of your position, are bound to perform. How will you stand when it is said to you, "Give an account of thy stewardship?" (St. Luke xvi.). This means, as interpreted by Cornelius a Lapide, "Give an account of thy life, thy station, the work entrusted to thee, thy time, thy abilities and other gifts which God gave thee, that thou mightst use them to His honor, and to thine own and other men's salvation."




The Seven Steps to Killing a Conscience

Speaking of "his Majesty's conscience", Bishop John Fisher
had once given a sermon during Lent to Henry VIII's Court from which
the following seven steps are clearly set forth.


Step One: The process starts with the individual facing the temptation of doing a sinful act: it seems to promise pleasure and satisfaction, but the individual knows that, objectively, it is a sin.

Step Two: The individual decides to commit the sin.

Step Three: He or she plans how to commit the sin.

Step Four: She commits the sin.



Step Five: She enjoys it so that much she commits the sin again and again with no regret or repentance.

Step Six: She faces a choice: repent and seek reconciliation from God and the Church or convince herself that the sinful acts are not sinful at all. She or he develops a habit of mortal sin and the will succumbs to the repetition of the habit; he ignores the voice of God in his conscience and the intellect decides that what he knew before was wrong is now right. He has killed his conscience, the voice of God. As Blessed John Henry Newman would say in the 19th century, he has adopted the right of self-will as his guide.

Step Seven: Now he wants others not only to accept his sin as being no sin at all, but also to partake of his sin as a good thing that leads to pleasure and satisfaction.





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Act of Contrition

O my God, I am heartily sorry for having offended Thee, and I detest all my sins, because I dread the loss of heaven and the pains of hell, but most of all because they offend Thee, my God, who art all-good and deserving of all my love. I firmly resolve, with the help of Thy grace, to confess my sins, to do penance, and to amend my life.






Related Links:



Litany of Penance

The Necessity of Mortification

Moses, the Law of God in General

What is Liberalism

Syllabus of Modernist Errors
Pope St. Pius X.


Oath Against Modernism

The fewness of those saved. Will you be one of them?

The False Peace of a Sinful Conscience, by Fr. Hunolt, 1691-1746

Conscience

Examination of Conscience

5th Commandment: Thou Shalt Not Kill

Nine Ways of Being Accessory to Another's Sin

Four Sins Crying to Heaven for Vengeance

St. Michael Exorcism Prayer











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