Monthly Archives: May 2016

The Maid of Orleans



May 30th marks the Feast of my beloved Heroine, St. Joan of Arc so I compile some past posts for this wonderful day.  St. Joan of Arc, ora pro me!

Photo of Joan of Arc's Canonization Ceremony at The Vatican

Photo of Joan of Arc's Beatification Ceremony at The Vatican

All hail to the Maid of Orleans!

Nearly 500 years after her death, St. Joan of Arc is vindicated and raised to the honors of the Altar, she who faithfully obeyed the will of God, even to her very death at the hands of wicked leaders in the Church.  May she be an example to us to persevere in the fight for the goodness, truth and beauty of tradition, in the face of all oppositions and attack!  The King of Heaven awaits our faithfulness!

Here is the Official Pronouncement of the Canonization of St. Joan of Arc, proclaimed by Pope Benedict XV.

“AT THE SOLEMN CANONIZATION of Blessed Joan of Arc, held in the Vatican Basilica, on the sixteenth day of May, 1920, on the Sunday within the Octave of the Lord’s Ascension. To the threefold petition, “fervently, more fervently, most fervently,” made through the Consistorial Advocate, Dom. Virginius Iacoucci, by the most distinguished gentleman Antonius Vico, Prefect of the Holy Roman Congregation, Procurator of Canonization, the following response was given by the most reverend Dom. Aurelius Galli, Secretary of State, in the name of His Holiness:

I. It is with the greatest good will that the Most Blessed Father1 opens these solemn proceedings, and with a heart most grateful to God, through Whose kindness he not only witnesses the happiness of the day, but himself takes first place in the celebration thereof. For it is the order of the day that he who has by Jesus Christ been appointed teacher of truth and champion of justice canonize with inalterable decree the sanctity of the bravest maiden within the recollection of men and the most innocent; and by decreeing for her the highest honors, forever erase from memory the stain of her unjust condemnation. Here may we admire the design of Divine Providence. For inasmuch as it was before an unlawful tribunal that Joan was tried, it was more than once that she was heard voicing an appeal to the Roman Pontiff; this very appeal, although it did not suffice to stay her cruel punishment, was nonetheless destined to exercise a power and evoke an effect beyond all expectation. It was therefore not many years later that Callixtus vindicated the name of the Maid of Orleans from every accusation; and now, almost five centuries later, it is with the authority and approval of God that our Most Blessed Lord, here in this most solemn assembly of the nations of the world, proclaims this very Maid an exemplar of sanctity and commends her to the entire Christian world, an object of veneration, of imitation. And in this great throng of local people and guests from abroad, he is especially delighted by the visible presence of France, whose most distinguished citizen, he who publicly represents her, he here beholds, together with many of her bishops; nor has he the least doubt but that this noble nation’s lively devotion to Joan of Arc, the venerable savior of her country, will be of great spiritual benefit to her. Meanwhile, in view of the gravity of this occasion, he wishes that all here present pray to God for him, invoking the intercessions of Mary, the immaculate Mother of God, her Most Blessed Spouse Joseph, Peter and Paul, the Chiefs of the Apostles, and the rest of the entire company of heaven.

II. Before he proclaims the solemn edict, the Most Blessed Father, deeming it fit that we press more insistently our humble petition for divine enlightenment, requests of us an ever more fervent invocation of the author of wisdom, the Holy Spirit.

III. Behold, that moment of time, so long awaited by good men, has now come, when the sanctity of Joan of Arc, supereminent in every respect, is ratified by the authority of Peter. May the whole Catholic world hear, and just as it has come to admire her brave deeds in defense of her country, may it now and henceforward venerate her as a most brilliantly shining light of the Church Triumphant.”

Joan of Arc signed her name on several letters like this...Jehanne


"Joan of Arc Triumphant".:

The following is an excerpt of a radio-message from Pope Pius XII for the 500th anniversary of the rehabilitation of St. Joan of Arc, June 25, 1956:

“Do raise your eyes, beloved sons, you worthy members of a nation that glories in the title of Eldest Daughter of the Church, and consider the great examples that came before you… Down on your knees before the God Who is expecting you in His Tabernacle, renew your profession of faith, promise Him anew your most perfect faithfulness, and be assured that in so doing, you will answer your calling of men, of Christians, of Frenchmen… And if, for one moment, you might deem that iniquity, mendacity, and corruption reign supreme, you will but need to keep silent for a split-second and raise your eyes towards Heaven, to imagine that the legions of Joan of Arc are coming back with unfurled standards to save your homeland and to save the faith.

I only hope to have some part in saving the Faith.  With St. Joan of Arc as my heroine and guide and the sword of truth in my hand, I will fight Modernism, heresy and corruption in the Church, for the greater glory of God and souls, with hope in the restoration of the Church and the triumph of the Immaculate Heart of Mary.  Those who should speak should never fall silent and I will not.  Be the legions of St. Joan of Arc, doing battle for the Holy Catholic Church!  Let the legions of Heaven be our standard in spiritual battle, to save our and their Faith, the Faith of 2,000 years that is spotless, unchangeable and eternal!


Introducing “The Knight of Tradition”



St. Joan of Arc and her most devoted soldier, Jean de Metz. (The Damsel of the Faith and The Knight of Tradition!)

“Chivalry is the Christian form of the military profession: the knight is the Christian soldier.” ~Leon Gautier, “Chivalry”

A new chapter in my blog begins. I would like to introduce to my readers my assistant blogger, Steven C., ” The Knight of Tradition.”  He will be permanently assisting me with my blog starting in August, with sporadic posts in the meantime.  Steven has been attending and supporting the Society for 15 years and he has been an altar server for 8 years.  He enjoys participating in Catholic functions and activities.  He is particularly devoted to Benediction of the Blessed Sacrament. I actually met Steven at one such function, our recent SSPX picnic, of which I posted photos not very long ago.

Steven has been a great blessing to my life, a providential one, even. Most of you who read this blog and like what I do won’t have the opportunity to meet me. Steven did and he is basically the male version of myself. I could not have wished for a better friend to offer support and encouragement, and with this blog, participation in this fight for our Holy Mother Church and her tradition. He has most graciously accepted my offer to assist me in defending the truth for which I thank him. Steven and I possess an unbreakable bond of love for Our Lord, Our Lady, the Holy Sacrifice of the Mass, the Blessed Sacrament, the Priesthood, Medievalism, tradition and the SSPX. How great is it to know that we all are united in one Faith! He is prepared to defend the truth. I can only hope that this blog will be greatly enriched with his writings.

I dedicate our apostolate to Our Lord, Our Lady and all of the young canonized and uncanonized Saints of the Church, especially St. Joan of Arc, that we may be more holy like them and be ever ready to give an account for the Faith that we so greatly love.

As young confirmed Catholics, there is one purpose for which we were born and according to Pope Leo XIII, that is for combat!

Thank you to all of you who read this blog, to those who comment and those who silently read. I appreciate all of the support I have gotten with this blog over the past year and a half. I never expected to have 10 people read my posts but now there are many of you.  I only wish to be a small light in this cesspool of Modernism we live in, both in the world and the Church. May God bless you.

And Steven: May you always strive to live up to your desire to be a Knight for Our Lord and Our Lady.  Love truth and hate error.  With the armor of Faith and the Shield of Virtue, every enemy can be conquered, even those we are up against in the Church and we know what we are up against most of all, the deadly dart of Modernism.  I encourage you to keep the Code of Chivalry and you will be a true knight.  May God bless you, “Jean de Metz,” my most devoted knight. Ad majorem Dei gloriam! In the name of the King of Heaven, we raise our swords of truth, long live the holy and true Catholic Faith! And anathema be Modernism!

Some videos I dedicate to the Knight of Tradition:

2012022332col_catholic_knight_250           joan_of_arc_by_archangelgabriel-d6wvgip.jpg


As members of the Church Militant, it is our duty to fight!




May you always keep these virtues, Steven!


Keep this Oath always, Knight of Tradition!

Steven, I dub thee Sir Steven C., “The Knight of Tradition,” my most faithful and devoted knight. Be ever ready to assist me in the defense of our Catholic Faith. May the peace of God be with you. Deus vult!


Convert Muslims, but not Jews?

Why are you ordained, Eminence?

Judaism is to be defined as the “mother” of the Catholic Church? An absurdity.  The Catholic Church is our Mother, hence, the title Holy Mother Church.  The Old Covenant is no longer valid, therefore, the Jews live in darkness because they reject Jesus Christ, the Son of God, and in rejecting Him, they reject the Father.  Our Lord clearly states that no one comes to the Father except through Him.  This turns on its head the claim that we worship the same God, doesn’t it?

Christ declared the first covenant abolished to establish the second.  With the death of Christ, the new covenant began.  According to St. Thomas Aquinas, Christ fulfilled the Law, perfecting it through words and doctrine, granting grace for its fulfillment.  The New Law perfects the Old Law.  There is no salvation outside of the New Law and the Church that the Son of God established.

To continue under the Old Law is a sin:

“The first consideration is that the ceremonies of the Mosaic Law were abrogated by the coming of Christ and that they can no longer be observed without sin after the promulgation of the Gospel.”  ~Benedict XIV. Encyclical Ex Quo Primum, no. 61, March 1, 1756)

“Consummatum est” (It is finished).  ~John 19:30

What better proof is there from Sacred Scripture than these three words of Christ that the Old Law is finished and the New begins, bought with the Blood of the Son of God, established as the Catholic Church, the New Israel, whose Sacraments give life?

Jeremais even prophesies the revocation of the Old Covenant to be superseded by the new covenant of the Christians, the new Israel:

 “Behold the days shall come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda:

 Not according to the covenant which I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt: the covenant which they made void, and I had dominion over them, saith the Lord.

 But this shall be the covenant that I will make with the house of Israel, after those days, saith the Lord: I will give my law in their bowels, and I will write it in their heart: and I will be their God, and they shall be my people.”  ~Jeremiah 31:31-33

I think the revocation of the Old Covenant is also a fulfillment. Jesus Christ and His coming is the fulfillment of the Law. Our Lord said,  “Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.”  ~Matthew 5:17

When Our Lord establishes the Mass and gives us His Most Precious Blood he says, For This is My Blood of the new testament, which shall be shed for many unto remission of sins” ~Matthew 26:28

The only valid Sacrifice that remains is the Sacrifice of the New Law, the Holy Mass:

Finally, if you insist, oh Jews, on distorting the meaning of prophetic words according to your own view, thus resisting the Son of God against your salvation; […] if you wish to understand things in this way, what will you say and how will you interpret the other Prophet (Mal 1:10-11) that cuts through such words, crying out with perfect clarity: ‘I have no pleasure in you, says the Lord of hosts, and I will not accept an offering from you hand. For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the Lord of hosts.’ With so much clear evidence with what right then, do you object? […] Certainly here you cannot deny that not only does He not accept a sacrifice from your hands, but also that you do not offer a sacrifice with your hands. For there exists only one place established by the law of the Lord, where he commanded that the sacrifices be offered by your hands, outside of which place he firmly prohibited it. Since such places were lost through by fault, you do not dare to offer in other places the sacrifices that were only licit to offer there. […] Then, do not think that just because you are not offering a sacrifice to Him, or due to the fact that he does not receive it from your hands, that sacrifices are no longer offered to God. […] Open your eyes at last and see that, from the rising of the sun to its setting, the sacrifice of the Christians is offered not only in one place, as you had established, but in all places; and not to any god, but to the One who had foresaid this, the God of Israel. For which he also said in another place to his Church: ‘And the Holy One of Israel is your Redeemer, the God of the whole earth he is called.’(Isa 54: 5)    ~Saint Augustine. Adversus Iudaeos, no.12-13

The great St. Paul desired the Jews’ salvation:

Brothers, my heart’s desire and prayer to God on their behalf is for salvation. I testify with regard to them that they have zeal for God, but it is not discerning. For, in their unawareness of the righteousness that comes from God and their attempt to establish their own (righteousness), they did not submit to the righteousness of God. For Christ is the end of the law for the justification of everyone who has faith.”   ~Rom 10:1-4

Pope Pius XII states that the Old Law has been buried and is a bearer of death:

And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Savior was preaching in a restricted area —He was not sent but to the sheep that were lost of the House of Israel— the Law and the Gospel were together in force; but on the gibbet of His death Jesus made void the Law with its decrees fastened the handwriting of the Old Testament to the Cross, establishing the New Testament in His blood shed for the whole human race. “To such an extent, then” says Saint Leo the Great, speaking of the Cross of our Lord, “was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from the many sacrifices to one Victim, that, as Our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom.” On the Cross then the Old Law died, soon to be buried and to be a bearer of death, in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers.   ~Pius XII. Encyclical Mystici Corpori Christi, June 19, 1846

This begs the question, why do these Modernists desire death upon souls?  To be without Baptism is to not have life in the soul, after all. It’s little wonder why the prayer for the conversion of the “perfidious Jews” was removed from the Novus Ordo.  If these men of the Church truly love souls, then their primary objective should be to proclaim the Divinity and Authority of the Son of God and His Church, the true and only Law that will exist until the end of time. Where is the missionary spirit among these Prelates whose most solemn duty it is to convert souls, baptizing them in the name of the Faith, the Son and the Holy Ghost so as to live in sanctifying grace, without which one cannot enter Heaven?  Why would you bring Muslims, who are indeed in dangerous error, into the fold of the Church and leave the Jews outside, to continue to be left in error and approved in it, as if they can still achieve salvation in a law that has been fulfilled and revoked?  Does salvation really mean this little to the Modernists?   Apparently so.  The Modernists no longer believe because they no longer have supernatural Faith nor do they believe in the teachings of the Catholic Church and Sacred Scripture, which have been in force before the Second Vatican Council.

Pray for the clergy that they will come back to the truth and do the truly ecumenical thing, convert souls and bring them to Christ.

~Damsel of the Faith


Corpus Christi 2016 – The Feast of the Most Blessed Sacrament

Today is the glorious Feast of Corpus Christi, the only solemnity dedicated exclusively to the belief in the Body and Blood of Christ, the Real Presence of Christ. The Feast originates from an apparition of Our Lord to St. Juliana of Liege in 1208, a Norbertine who longed for a Feast dedicated exclusively to the Holy Eucharist.  The Feast was officially commissioned in 1254 and the Mass and Office were composed by St. Thomas Aquinas. Oftentimes, a Procession accompanies this most glorious of Feasts, wherein the Blessed Sacrament is carried in procession, as a witness to our belief in the real presence of Our Lord in the Eucharist.  Benediction and Exposition of the Blessed Sacrament is most edifying on this day.  Our Lord deserves all the worship we poor souls can muster, not just on this day, but on every day of our lives, particularly at Holy Mass.  We cannot receive Him if we have not worshipped Him first.

The following meditation was written by Fr. Francis Xavier Weninger, 1877:

The same reason which caused the Festival of the Holy Trinity, induced the Catholic Church to institute the festival of Corpus Christi, which we celebrate today. She requires that we shall confess and renew today the faith which we have in the Blessed Eucharist, and that we bestow all possible honors upon the Most Holy Sacrament and give due thanks to our Saviour for its institution. In order that this just requirement of the Church may be more fully complied with, we shall here give some explanation of the above reasons. In regard to the first reason, the following are the facts, which the church especially desires to call to our memory by this joyous festival. Our dear Saviour, on the same evening when His bitter suffering for the redemption of man began, instituted the Blessed Eucharist, out of His immeasurable love for us. In it He is truly and substantially present with body and soul, with flesh and blood, as God and Man, under the form of bread and wine. Under the form of bread, not only His holy body, but also His holy blood is present; because a living body cannot exist without blood. Hence he receives it, who partakes of holy communion only in the form of bread, not less than he who receives it in two forms, as the priests, when they say holy Mass. The latter partake of holy communion under two forms, in order that the passion and death of our Saviour, during which His blood flowed from His wounds, might be more vividly represented.

From the moment that the priest speaks the prescribed holy words, in the name of Christ, over the bread and wine, the Lord is present in the Holy Sacrament. Bread and wine change their substance miraculously into the true body and blood of the Saviour, in such a manner, that all that remains of the bread and wine is their form, color and taste. The presence of Christ lasts so long as the bread and the wine are unconsumed. It is further to be considered that our Lord is present in a small host as well as in a large one, as well in a portion of a host as in a whole one. Hence he who receives an entire host, has no more than he who receives only a part of one, the latter has just as much as the former. The same is the case with those who by inadvertence receive more than one Host, while others receive only one. It is only to be remarked that in case a consecrated Host is broken or divided, the holy body of the Saviour is not broken nor divided, but the form of the bread only: even as Christ will not again die, so his holy body can neither be broken nor divided. All these points are articles of faith in the Catholic Church, and are explained in sermons, in religious instructions and in many books, and are especially demonstrated by the word of God. All true Catholics believe this without any doubt, as the Almighty, who is eternal and infallible truth, has revealed it, and as that Church assures us, which on account of the assistance of the Holy Ghost, promised to her by Christ, cannot err.

Those who are not Catholics teach in many points quite differently. They especially reject the real presence of Christ in the form of bread and wine, and also the transubstantiation of these latter into the real body and blood of the Lord. They maintain it to be impossible that bread and wine can be changed into the body and blood of Christ, or that Christ can be really present at the same time, in so many different places, in so small a compass as the holy Host. If we ask them why they consider it impossible, they answer: “because we cannot conceive, cannot comprehend, how it can be possible.” But if they believe impossible all which they cannot understand, they must, besides many other articles of faith, reject the creation of the world; the humanity and resurrection of Christ; the Holy Trinity; because all these are just as inconceivable for the mind of man, as the transubstantiation of the bread and wine and the substantial presence of the Lord in the Blessed Sacrament. It matters not in articles of faith whether we are able to comprehend them or not so long as they are revealed by God.

That which the Almighty has revealed must be true, whether I can understand it or not: for He is omniscient, hence infallible, and cannot be deceived, while our understanding can as easily be deceived as our senses. God is truth: therefore can not deceive. He is omnipotent; hence He can do more than the human mind can comprehend. “With God all things are possible,” said Christ Himself. “Let us admit that God can do more than we are able to fathom,” says St. Augustine, while St. Cyril of Alexandria writes; “The Lord says by the prophet Isaias: ‘My counsel is not like yours, neither are my ways like your ways: for as the heaven is above the earth, so are my ways above your ways and my thoughts above your thoughts.’ Cannot therefore the works of Him, who stands so high above us in wisdom and power, exceed in their greatness the limits of our understanding?”

The same is taught by all the Holy Fathers. They also refer to many occurrences in nature, which, although we cannot comprehend them, nevertheless take place. They speak of the creation of the world, and say, if we believe that God created a whole world out of nothing, how can we hesitate to believe that He can change bread and wine, or that He can be present in that form? The water at Cana was changed into wine: why then should He not possess the power to transform bread and wine into His holy body and blood? Truly, whoever believes that God is omnipotent, infallible and infinite, cannot doubt this article of faith. We Catholics believe so, and hence we cannot doubt any of the above mentioned points of the true faith. This faith we this day renew and confess publicly. The Catholic Church requires it, and has for this reason instituted today’s Festival. She further demands that we unanimously, bestow today all possible honor upon the Blessed Sacrament, and that we praise and glorify with all the powers of our soul, the Saviour therein concealed. And is not this justly demanded of us? of us who firmly believe that our Lord is present in His double nature as God and as man, in the Blessed Sacrament? All honor, all praise belongs to the true God.

King David, in the Old Testament, bestowed great honor upon the Ark of the Covenant, in which a part of the manna was preserved, as Holy Writ relates. The manna of the Old Testament was only a feeble type of our Most Holy Sacrament, as Christ Himself teaches: hence we owe so much greater honor to it. The wise man said, many thousand years ago: “Glorify the Lord, as much as you can . . . Bless ye the Lord, exalt Him as much as you can.” (Eccl. xliii.) As we are assured by our faith that our God and Lord is truly and substantially present in the Blessed Sacrament, it is natural that we honor, praise and glorify Him with all our strength. We are bound to do this not merely today, but during the whole year. Who is there, however, that can say of himself that he has not sometimes been remiss in this sacred duty? Hence the Holy Church requires that we, remembering our duty this day, kindle anew our zeal, if it has abated, and thus with united hearts, honor, praise and exalt the Most Holy Sacrament. For this purpose she has also ordained that the Blessed Sacrament shall be carried through the streets in solemn processions.

Everything connected with this ceremony is intended to honor our Lord in every possible manner. The Church tries, by this public manifestation, to atone somewhat for the many and great wrongs to which the Blessed Sacrament is so frequently subjected by heretics as well as by Catholics. One cannot, without horror, think how this sacred mystery has been assailed and dishonored in centuries gone by, and down to our days. A pious Christian dares not even relate the wrongs done to it, which are great enough to deserve hell. And what does our Saviour, concealed in the Blessed Sacrament, suffer from those who believe in his presence? The irreverence and levity with which many Christians conduct themselves in presence of the Blessed Eucharist, tend to dishonor and disgrace our Saviour. The unworthy communions which unhappily take place, offend Him in a most grievous manner. The misuse of the body, especially of the tongue and mouth, which are so often sanctified by partaking of the true body and blood of Christ, cannot but excite the wrath of the Lord. For these, as well as other wrongs done to the Blessed Sacrament, the Church of Christ seeks to make amends by these solemn processions, and by all the other pious exercises she has ordained for this festival and during the whole octave. Hence, every pious Christian should be solicitous to conform to the ordinances of the Church, and not only assist in the procession and all other devout exercises, but also endeavour to contribute to render them what the Church desires.

Those who are not Catholic disapprove of every thing that we do today in honor of the
blessed Sacrament, and accuse us of idolatry, as we according to them, worship bread. They say also that all that we do in this regard cannot be agreeable to God, because it was not ordained by Him. We, Catholics, are, however, not disturbed by this, for we know that we do not worship bread, but Him whom three wise men worshipped in the manger, namely, Jesus Christ, true God and Man. We know also that though what we do this day in honor of the blessed Sacrament is not especially and expressly ordained in Holy Writ, still we are assured that a voluntary worship of it is in accordance with reason and the laws of God, pleasing and agreeable to His Majesty. And this is made clear to us from the above-mentioned example of the three Wise Men, and from the acts with which King David honored the Most High, on the solemn return of the Ark of the Covenant; not to mention that Christ gave us a general command to worship God, in the words: “The Lord thy God shalt thou adore and him only shalt thou serve.” (Matth. iv.) This command we fulfil today by our actions, as they all aim at one end, namely, the honor of the Lord, who is concealed in the Blessed Sacrament. The more we are blamed and derided by the heretics for our adoration of the Holy Eucharist, the more fervent should we become in our zeal. When King David was derided by Michol, on account of his devotion at the return of the Ark of the Covenant, he said: “Before the Lord who chose me . . . . I will both play and make myself meaner than I have done, and I will be little in my own eyes.” (II. Kings vi.)
We will still add in a few words, what the true Church further demands of us. We today give humble thanks to the Lord for the institution of the Blessed Eucharist. This is no more than our duty: for if we are obliged to thank God for the smallest benefit He confers upon us, we are surely under much greater obligation when the benefit is great and of especial importance. Who can tell, who can comprehend the greatness of the benefit, which Christ our Saviour and Lord bestowed upon us by the institution of the Blessed Eucharist. It is as great as it is unfathomable: great as He who devised it; as Christ our Lord, true God and man, the King of all Kings, the Lord of all who reign. Great and inconceivable is the miracle by which the substance of bread and wine is changed into the substance of the body and blood of Christ, and the miraculous presence of the Lord in the form of bread and wine. St. Thomas of Aquinas calls the Blessed Sacrament a miracle, and the greatest that Christ ever wrought.

Inexpressibly great must have been the love which induced the Saviour not only to institute it at the time He chose for it, namely, the evening before His Passion. Since the world was created, there has never been found a parent willing to nourish his children with his own body, much as he may have loved them. Such excess of love Christ alone manifested. “Having loved His own, He loved them unto the end,” writes St. John (John, xiii.). Already had He loved them and had given them many indubitable proofs of His love; but at the end of His life, He gave them one which surpassed all others, namely, having nourished them with His own body and blood, He instituted a sacrament, by means of which all the faithful might partake of this divine food. And when did He institute this? St. Paul writes: “In the night when He was delivered into the hands of the embittered Jews.” The last night of His life was approaching, and the time when his enemies would seize Him, scourge Him most cruelly, crown Him with thorns, and nail Him like the greatest malefactor to the Cross. All this was known to the Lord. He knew also the wrong which would be done to Him in the Blessed Eucharist to the end of time: and yet this was not sufficient to prevent Him from instituting it.

Truly, a love which surpasses all the bounds, not only of human, but angelic understanding. Love seeks to be always with the loved ones and to enjoy their presence. Jesus Christ, who out of love to us had descended from heaven upon earth, had remained with us for 33 years: and it was the will of His heavenly Father that, after having accomplished our Redemption, He should return to heaven. This also took place; but His infinite love for us found a means by which He will remain with us in the world until the end of time. This means is the Blessed Sacrament, which He instituted before the commencement of His bitter passion. In it He is God and Man, as He is in heaven, truly and substantially present in every Church where the Blessed Sacrament is kept. By this same blessed Sacrament, He unites Himself most closely with us, when we partake of it, because He gives Himself to us as food, and nourishment. And this union with us is, according to the opinion of the Holy Fathers, a still greater proof of His love for us, than His presence in the Sacrament. It is the property of love to unite closely those who love one another: can there be a more intimate union than ours is with Christ, by virtue of the Holy Sacrament?

When Christ became man, He united His divine nature, in an incomprehensible manner, with humanity. When we partake of the Blessed Eucharist, He unites His divine and human natures with our nature, although not in the same manner as when He became Man. “He that eateth my flesh and drinketh my blood,” says He, “abideth in me, and I in him.” (John, vi.) How wonderful a union! How incomprehensibly great a love!

Besides the love which induced our Lord to institute the Most Holy Sacrament, the end for which He instituted it, and with which we have already become partly acquainted, is also great and most excellent. Our adorable Saviour would leave us in it an eternal memorial of His love and of His bitter passion and death, as His own words make clear to us: “Do this for a commemoration of me.” (Luke, xxn.) He desired to remain constantly with us, in order that we might, in all our cares, go to Him with greater confidence, and opening our hearts to Him, request and receive from Him, comfort, strength and help. It was His wish that His holy flesh and blood should nourish and strengthen our souls. This was the intention, the end and aim of our Lord in instituting the Most Holy Eucharist. As the religion He founded is holy and most perfect, and as no true religion can exist without sacrifice, He would leave us for evermore the most divine sacrifice, namely, His own flesh and blood that we might sacrifice it in holy Mass in honor of the Majesty of God, as a thanks-offering for all graces and benefits bestowed upon us; for the pardon of our sins, for the obtaining of new grace, and for the comfort of all, living and dead. How high, how admirable an end and aim! Had Christ been willing to remain among us, in the Blessed Eucharist, only in one place on earth, in order that we might there lay our burdens more trustingly at His feet, He would then have conferred on us a favor, which we could never sufficiently esteem, and for which we could never be sufficiently thankful. How much greater, therefore, is the grace that He dwells among us in so many different places of the world, to nourish our souls and to serve as sacrifice, and this not once only, but as often as we desire. How inexpressibly great a favor! How wonderful an invention of truly Divine love!

Just as great and excellent are the results of the Blessed Sacrament. Our Lord expressed it all in a few words when He said: “If any man eat of this bread, he shall live forever.” (John, vi.) Which means: Whoever worthily partakes of this holy Sacrament, shall receive the special grace of God to preserve the life of his soul, or to remain in the sanctifying grace of God, and hence obtain life everlasting. By virtue of this Sacrament, man receives strength to abstain from sin, to resist temptation and to serve the Most High with constant fidelity. Therefore it is called by the Council of Trent, a medicine, by the strength of which we are freed from our daily iniquities, and protected and guarded against great crimes. “This divine mystery,” says Albert the Great, “strengthens man in grace and succors him when he is in danger of committing sin.” The pious Thomas a Kempis writes: “This most holy and venerable Sacrament conduces to the well-being of body and soul. It is the remedy for spiritual weakness. It heals the wounds of vice, it keeps within bounds all evil inclination, it conquers temptations, gives more abundance of grace, multiplies virtue, strengthens faith, augments hope, and inflames love.”

Other teachers say, that Christ instituted the Blessed Sacrament under the form of a bodily food, that we might more easily perceive its effects. For, as bodily food preserves the life of the body, renews strength, refreshes man: thus is the spiritual life of the soul preserved by the holy Eucharist, the soul is strengthened, and all the inner faculties of man inflamed with new zeal in the service of the Almighty. The true Church has not hesitated, for causes already mentioned, to call it a pledge of future glory, so that those who worthily partake of Holy Communion, receive, so to speak, an assurance of eternal salvation. I say, who partake worthily of the Holy Communion; for, one who receives it when not in the state of grace, will not only fail to share in the benefits it imparts, but becomes guilty of eternal punishment, according to the words of St. Paul: “For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself” (i Cor. xi.) that is, as St. Chrysostom and other holy fathers teach, damnation.

Whoever reflects on what we have said, cannot but come to the conclusion, that the Lord, by instituting the Blessed Eucharist, has bestowed upon us an inexpressibly great gift. Hence, it is only our duty to give Him our most humble thanks, to which effect the Church has ordained today’s festival, demanding of us to give thanks to the Lord for the institution of this Blessed Gift.

So much for the reason which gave rise to the ordinance of the festival of Corpus Christi. Only one point must I yet touch upon, to confirm the true faith and at the same time give an instruction. The non-Catholics maintain that we act wrongly in not administering the Blessed Sacrament in two forms, as Christ our Lord instituted it and commanded it to be partaken of in such a manner. To this I answer, Luther himself more than once said that the real Blessed Eucharist was to be found in the Catholic Church; and that it mattered not whether it is administered under one form or under two. It is true that Christ instituted it in two forms, but that He commands all to receive it in two forms is false. From the act of the institution of the Eucharist this cannot be proved: for, Christ instituted and adminstered it after washing his disciples’ feet. He gave it only to the men, the strong, and this after they had partaken of supper, and yet the non-Catholics do not say that it is a commandment to wash the feet before Holy Communion, or administer it only to men, the strong, and after supper. The non-Catholics may rest assured that we are more favored when we partake of Holy Communion in one form than they, even if they received it in a hundred: for we receive under one form really the flesh and blood of Christ, while they, under two forms, neither partake of the Saviour’s holy flesh nor of His blood, because they possess no priests to whom Christ gave power to consecrate.

Practical Considerations

You have considered the aim and end of today’s festival and also the reasons that gave rise to it: hence, prepare your devotions accordingly. First, exercise yourself today in the virtue of faith. Confess to God and the whole world that you believe everything that God the Lord has revealed of the Blessed Eucharist, and which His true Church explains to you; and that you will believe it for no other reason than because the infallible truth has revealed it. Confess openly, that you willingly give your reason up in the service of the Almighty. Oppose, in advance, all temptations by which the Evil One might endanger the peace of your soul, during your life, or while on your death-bed in regard to the Blessed Eucharist or other articles of faith. Manifest openly the faith which you bear in your heart and be not ashamed of it in the presence of heretics. Hence, accompany the procession today with due reverence, and assist, today and always, in all public devotions ordained in honor of the Holy Eucharist. In the churches where the Blessed Sacrament is kept, show your faith in the presence of the Lord by your modesty and reverence. Whoever is wanting in this is wanting also in faith.

Secondly, endeavor especially today to honor, with every power of your soul, the Most Holy Sacrament, but let not your devotion cease with this day: continue in it as long as your life lasts. Accompany the Holy Eucharist devoutly when it is carried in processions; frequently visit the churches where it is kept; worship it in deepest humility. Assist at Holy Mass, if possible, daily. Receive the Holy Communion as often as your confessor will permit; but always with a heart purified and adorned by exercises of virtue. Take time for devotions before and after Holy Communion. Guard yourself in the presence of the Holy Sacrament, from everything that might be displeasing to Him who is concealed in it: as, unrestrained roving of the mind and eyes; the volubility of the tongue; irreverent manner, &c. Take care that you do not, by using indecent language, soil your tongue, which has been purified by partaking of the Holy Sacrament. Before all things, however, take care that you do not receive the Holy Eucharist while a mortal sin weighs upon your soul, for this would be the greatest insult, the most frightful disgrace to your loving Jesus, and to you it might bring eternal damnation. Beg your Saviour also to pardon every irreverence of which during your past life, you have been guilty in presence of the Blessed Sacrament, or in your Communions. To this end, offer to Him everything that is done in the whole world today and during the entire Octave, to His honor and glory, and make the firm resolution to amend all your faults by redoubled zeal in honoring the holy Sacrament.

Thirdly: In consideration of the infinite benefit which our Lord has conferred upon us in instituting the Blessed Eucharist, return Him your most fervent thanks. Give thanks to Him that He made you a member of that Church, which alone is in possession of the Blessed Eucharist. Thank Him also that He gives you time and opportunity to partake frequently of the Holy Sacrament. And as everything connected with it is great and holy, so on your side, all in regard to it should be great and holy. Great must be your faith in the real presence of Christ; great your zeal to worship Him; great your reverence for the church in which He dwells; great your devotion to Him in the Sacrament; great your preparation to receive it. Let all the powers of your mind be directed towards one end: cleanse your soul from every stain of sin, and adorn it most beautifully by exercises of virtue, to make it a fit dwelling for your Saviour. When King Solomon was about to erect a temporal dwelling for the Most High, he collected gold and silver, precious stones and other treasures, saying: “I have prepared, according to my strength, all that is necessary for the dwelling of my Lord.” Why? He gives his reason in the following words: “For, it is a great work, because we erect a house, not for man, but for God.” (I. Par. 29.) Through Holy Communion, your soul becomes a much more real temple of God than the Temple which Solomon erected: hence your care in preparing this dwelling should be much greater than that of Solomon. Finally, great should be your solicitude, after Holy Communion, to remain with Christ in your heart, and to thank, praise and love Him. Oh! exert all the powers of your soul; “for it is a great work!”


Prayers to Our Lord in the Blessed Sacrament

O My Lord and King, hidden in this Sacrament! Since Thou dost invite me to converse with Thee, I will open my heart with confidence, and speak. O my Jesus, ardent lover of souls-! I know too well the injustice and ingratitude of men towards Thee: Thou lovest them, and they do not love Thee: Thou dost confer benefits on them, and they return Thee insults: Thou wouldst have them hear Thy voice, and they will not listen: Thou dost offer them graces, and they refuse them. Ah, my Jesus, I too have been once among the number of these ungrateful souls. O my God, it is only too true. But I desire to amend, and I wish to compensate for the insults I have done Thee, by doing all I can to please Thee for the remainder of my life. Tell me, O Lord, what Thou dost require of me. I will do it without the least reserve. Make known to me Thy will by the way of holy obedience, and I hope to accomplish it.

My God, I firmly promise never to leave undone any act which I know to be agreeable to Thee, although the performance of it should cost me the loss of all things, of relations, friends, character, health, and even life itself. Let me lose all, if only I may do Thy will. Happy loss, when all is sacrificed to content Thy Heart, O God of my soul! I love Thee, O sovereign Good, above all goods worthy of my love, and in loving Thee I unite my feeble heart with the hearts of all the Seraphim. I unite it with the heart of Mary, and with the Heart of Jesus. I love Thee with my whole soul; I wish to love Thee alone, now and for ever. Amem.

Prayer of St. Thomas Aquinas

Almighty and eternal God, I approach to the sacrament of Thy only-begotten Son, our Lord Jesus Christ. As a sick man I approach the physician of life; as a man unclean, I come to the fountain of mercy; blind, to the light of eternal brightness; poor and needy , to the Lord of heaven and earth. I beseech Thee, therefore, in Thy boundless mercy, that Thou wouldst deign to heal my sickness, to wash away my defilements, to enlighten my blindness, to enrich my poverty, and to clothe my nakedness; that I may receive the Bread of angels, the King of kings, the Lord of lords, with such reverence and humility, such contrition and faith, such purpose and intention, as may help the salvation of my soul.

Grant, I beseech Thee, that I may receive not only the Sacrament of the Body and Blood of our Lord, but also the whole grace and virtue of the Sacrament. O most indulgent God, grant me so to receive the Body of Thy only-begotten Son, our Lord Jesus Christ, which He took of the Virgin Mary, that I may be found worthy to be incorporated with His Mystical Body and numbered among His members. O most loving Father, grant that I may one day forever contemplate Him unveiled and face to face, Whom, on my pilgrimage, I receive under a veil, Thy beloved Son, Who liveth and reigneth with Thee and the Holy Ghost, one God, world without end. Amen

Saulgau Antoniuskirche Seitenaltarblatt Apostelkommunion.jpg


Finally, do not forget to make reparation for the sacrileges, crimes and outrages by which Our Lord in the Blessed Sacrament is offended in the Church. When people were Catholic, they knelt down when the King of the Universe, Almighty God, was passing by. Now, they argue to stand in front of Our Lord Jesus Christ and take him in their hands, to be trampled underfoot in His own Church. This MUST stop. No longer can sacrilege be allowed to happen. Our Lord is very patient with us, to not have afflicted the world with the worst chastisements upon us, which we most surely deserve for our sacrileges, crimes and ingratitude against Him. Is it any wonder that the Mother of God has come to earth to warn and help us? She holds back the arm of Her Son because She is merciful. With this being the glorious Feast of Corpus Christi, let us make reparation to Our Lord for the sacrileges committed against Him in the Church today.

My God, My God, I love Thee in the Most Blessed Sacrament of the Altar.  All praise and honor be given to the Blessed Sacrament in Heaven and Earth, now and forever.

A Blessed Feast of Corpus Christi to all my readers!

I end with renditions of St. Thomas Aquinas’ famous hymns of poetic eloquence, Pange Lingue and O Salutaris Hostia, as well as the propers for the Feast of Corpus Christi:

All praise, honor, glory and worship be to the Most Blessed Sacrament both now and forever!

~Damsel of the Faith

SSPX must “unreservedly recognize” the errors of Vatican II?

“There is no greater enemy of the Immaculata and her Knighthood than today’s ecumenism, which every Knight must not only fight against, but also neutralize through diametrically opposed action and ultimately destroy.”   ~Saint Maximilian Kolbe

Just last month, Archbishop Pozzo stated that “the difficulties [my two cents: not a matter of difficulties, these are outright heresies] raised by the SSPX regarding questions of Church-State relations and religious liberty, the practice of ecumenism and dialogue with non-Christian religions, certain aspects of liturgical reform and their concrete application do not constitute an obstacle to the SSPX’s canonical and juridical recognition.” See here for more:

I repeat, canonical recognition will be a good if no compromise is involved, if we are accepted as we are and remain the same in our rejection of the errors that have emanated from Vatican II. It’s my personal opinion that Vatican II needs to be condemned, along with every specific error that has arisen from it, a Syllabus of Errors so to speak, as Archbishop Schneider proposed.

This just out yesterday:

But, now we have Cardinal Gerhard Muller stating that we have to accept religious liberty and ecumenism to be Catholic.

In an interview in the June edition of the German publication Herder Korrespondenz, the prefect of the Congregation for the Doctrine of the Faith said that if one “wants to be fully Catholic, one must recognize the Pope and the Second Vatican Council.”

The SSPX does recognize the authority of the Pope. Since when has that been in question? As far as I know, the SSPX accepts the legitimacy of Vatican II as a valid Council of the Catholic Church.  It’s the errors and heresies that came forth from it that is rejected.

“Cardinal Müller said he expects a recognition of all the Council declarations that deal with these issues, according to the interview, reported on the Austrian Catholic website, Kathpress, May 24.

This will not be possible. They need to make up their mind about what they want from us so we can act accordingly.  If they want us to accept error, we remain as we are.

In Bishop Fellay’s recent interview, he states that the Congregation for the Doctrine of the Faith and the Pope have two different positions.  The Pope sees doctrine as “quite an obstacle in dealing with people” (Kyrie Eleison to that!) and admires the SSPX’s charitable aspect, from his experience with the SSPX in Argentina.

Earlier this month, the SSPX’s superior general, Bishop Bernard Fellay, told the Register that some in Rome were signaling to the Society that it was now possible to question the Council’s teachings on these issues “and remain Catholic.”

“That means, also, the criteria they would impose on us, to have us prove to them that we are Catholic, will no longer be these points,” he said. “That, to us, would be very important.”

Who is telling Bishop Fellay this? Why is this being contradicted by Cardinal Muller? These questions need to be asked and answered. This needs to be worked out now.  If not, their may be much dissension in the future if the SSPX is regularized and are forced to accept the Council under obedience, for then they would have to refuse.  One cannot obey what is against the Faith.

The CDF prefect said that no pope has ever proclaimed Christ’s Resurrection as an ex cathedra [infallible] dogma, and yet it “belongs in the center of the creed, it is the foundation.”

“Key statements, even if they are not proclaimed ex cathedra [infallible], are, for us Catholics, still essential,” he said, adding that it is “not acceptable to take one and reject the other.” 

Why is Cardinal Muller comparing the infallible dogma of the Resurrection to a pastoral, non-infallible Council that wrecked havoc on the Faith by promoting error and heresy that contradicted 2,000 years of Church teaching?

Amidst all the confusion, let us continue to pray for the Society, that they remain firm in their refusal to compromise the Faith and if be God’s will, that a solution come about that will be advantageous and beneficial to many, many souls in the Church.

Comments and thoughts are invited but please keep it charitable. Thank you.

~Damsel of the Faith



Save our homeland and Faith!

"Joan of Arc Triumphant".:

The following is an excerpt of a radio-message from Pope Pius XII for the 500th anniversary of the rehabilitation of St. Joan of Arc, June 25, 1956:

“Do raise your eyes, beloved sons, you worthy members of a nation that glories in the title of Eldest Daughter of the Church, and consider the great examples that came before you… Down on your knees before the God Who is expecting you in His Tabernacle, renew your profession of faith, promise Him anew your most perfect faithfulness, and be assured that in so doing, you will answer your calling of men, of Christians, of Frenchmen… And if, for one moment, you might deem that iniquity, mendacity, and corruption reign supreme, you will but need to keep silent for a split-second and raise your eyes towards Heaven, to imagine that the legions of Joan of Arc are coming back with unfurled standards to save your homeland and to save the faith.

I only hope to have some part in saving the Faith.  With St. Joan of Arc as my heroine and guide and the sword of truth in my hand, I will fight Modernism, heresy and corruption in the Church, for the greater glory of God and souls, with hope in the restoration of the Church and the triumph of the Immaculate Heart of Mary.  Those who should speak should never fall silent and I will not.  Be the legions of St. Joan of Arc, doing battle for the Holy Catholic Church!  Let the legions of Heaven be our standard in spiritual battle, to save our and their Faith, the Faith of 2,000 years that is spotless, unchangeable and eternal!

Holy Trinity Sunday 2016

“And there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost. And these three are one. And there are three that give testimony on earth: the spirit, and the water, and the blood: and these three are one.”  ~1 John 5:7

Jesus is the Son of God

“Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”  ~Matthew 28:19

 “I and the Father are one.”  ~John 10:30

Today marks the glorious Solemnity of the Most Holy Trinity, the greatest mystery of our Faith, wherein we honor and worship God in three persons, Father, Son and Holy Ghost. On this Feast, I am always reminded of the legend of St. Augustine and the little boy on the seashore. One day, St. Augustine was walking along the seashore, pondering and trying to understand the Trinity. He noticed a little boy, running to and from the sea, using a seashell to pour water into a small hole in the sand.  The boy said he was trying to pour the sea into that little hole which St. Augustine knew was nigh impossible, to which the little boy stated, ““It is no more impossible than what you are trying to do – comprehend the immensity of the mystery of the Holy Trinity with your small intelligence.”  Then the boy vanished. It must have been the Child Jesus! Gloria Patri, et Filio, et Spiritu Sancto! Amen!

Feast of the Most Holy Trinity
(by Fr. Prosper Gueranger 1870)

The very essence of the Christian Faith consists in the knowledge and adoration of One God in Three Persons. This is the Mystery whence all others flow. Our Faith centers in this as in the master-truth of all it knows in this life, and as the infinite object whose vision is to form our eternal happiness; and yet, we only know it, because it has pleased God to reveal Himself thus to our lowly intelligence, which, after all, can never fathom the infinite perfections of that God, who necessarily inhabiteth light inaccessible (1 Tim. vi. 16). Human reason may, of itself, come to the knowledge of the existence of God as Creator of all beings; it may, by its own innate power, form to itself an idea of His perfections by the study of His works; but the knowledge of God’s intimate being can only come to us by means of His own gracious revelation.

It was God’s good-pleasure to make known to us His essence, in order to bring us into closer union with Himself, and to prepare us, in some way, for that face-to-face vision of Himself which He intends giving us in eternity: but His revelation is gradual; He takes mankind from brightness unto brightness, fitting it for the full knowledge and adoration of Unity in Trinity, and Trinity in Unity. During the period preceding the Incarnation of the eternal Word, God seems intent on inculcating the idea of His Unity, for polytheism was the infectious error of mankind; and every notion of there being a spiritual and sole cause of all things would have been effaced on earth, had not the infinite goodness of that God watched over its preservation.

Not that the Old Testament Books were altogether silent on the Three Divine Persons, Whose ineffable relations are eternal; only, the mysterious passages, which spoke of them, were not understood by the people at large; whereas, in the Christian Church, a child of seven will answer them that ask him, that, in God, the three Divine Persons have but one and the same nature, but one and the same Divinity. “When the Book of Genesis tells us, that God spoke in the plural, and said: Let Us make man to our image and likeness (Gen. i. 26), the Jew bows down and believes, but he understands not the sacred text; the Christian, on the contrary, who has been enlightened by the complete revelation of God, sees, under this expression, the Three Persons acting together in the formation of Man; the light of Faith develops the great truth to him, and tells him that, within himself, there is a likeness to the blessed Three in One. Power, Understanding, and Will, are three faculties within him, and yet he himself is but one being.

In the Books of Proverbs, Wisdom, and Ecclesiasticus, Solomon speaks, in sublime language, of Him Who is eternal Wisdom; he tells us, and he uses every variety of grandest expression to tell us, of the divine essence of this Wisdom, and of His being a distinct Person in the Godhead; but, how few among the people of Israel could see through the veil? Isaias heard the voice of the Seraphim, as they stood around God’s throne; he heard them singing, in alternate choirs, and with a joy intense because eternal, this hymn: Holy! Holy! Holy! is the Lord (Is. vi. 3)! but who will explain to men this triple Sanctus, of which the echo is heard here below, when we mortals give praise to our Creator? So, again, in the Psalms, and the prophetic Books, a flash of light will break suddenly upon us; a brightness of some mysterious Three will dazzle us; but, it passes away, and obscurity returns seemingly all the more palpable; we have but the sentiment of the divine Unity deeply impressed on our inmost soul, and we adore the Incomprehensible, the Sovereign Being.

The world had to wait for the fullness of time to be completed; and then, God would send, into this world, His Only Son, Begotten of Him from all eternity. This His most merciful purpose has been carried out, and the Word made Flesh hath dwelt among us (St. John, i. 14). By seeing His glory, the glory of the Only Begotten Son of the Father (Ibid), we have come to know that, in God, there is Father and Son. The Son’s Mission to our earth, by the very revelation it gave us of Himself, taught us that God is, eternally, Father, for whatsoever is in God is eternal. But for this merciful revelation, which is an anticipation of the light awaiting us in the next life, our knowledge of God would have been too imperfect. It was fitting that there should be some proportion between the light of Faith, and that of the Vision reserved for the future; it was not enough for man to know that God is One.

So that, we now know the Father, from Whom comes, as the Apostle tells us, all paternity, even on earth (Eph. iii. 15). We know Him not only as the creative power, which has produced every being outside Himself; but, guided as it is by Faith, our soul’s eye respectfully penetrates into the very essence of the Godhead, and there beholds the Father begetting a Son like unto Himself. But, in order to teach us the Mystery, that Son came down upon our earth. Himself has told us expressly, that no one knoweth the Father, but the Son, and he to whom it shall please the Son to reveal Him (St. Matth. xi. 27). Glory, then, be to the Son, Who has vouchsafed to show us the Father! and glory to the Father, Whom the Son hath revealed unto us!

The intimate knowledge of God, has come to us by the Son, Whom the Father, in His love, has given to us (St. John, iii. 16). And this Son of God, Who, in order to raise up our minds even to His own Divine Nature, has clad Himself, by His Incarnation, with our Human Nature, has taught us that He and His Father are one (St. John, xvii. 22); that they are one and the same Essence, in distinction of Persons. One begets, the Other is begotten; the One is named Power; the Other, Wisdom, or Intelligence. The Power cannot be without the Intelligence, nor the Intelligence without the Power, in the sovereignly perfect Being: but, both the One and the Other produce a Third term.

The Son, Who had been sent by the Father, had ascended into heaven, with the Human Nature which He had united to Himself for all future eternity; and, lo! the Father and the Son send into this world the Spirit Who proceeds from them both. It was a new Gift, and it taught man that the Lord God was in Three Persons. The Spirit, the eternal link of the first Two, is Will, He is Love, in the divine Essence. In God, then, is the fullness of Being, without beginning, without succession, without increase, for there is nothing which He has not. In these Three eternal terms of His uncreated Substance, is the Act, pure and infinite.

The sacred Liturgy, whose object is the glorification of God and the commemoration of His works, follows, each year, the sublime phases of these manifestations, whereby the Sovereign Lord has made known His whole self to mortals. Under the somber colors of Advent, we commemorated the period of expectation, during which the radiant Trinity sent forth but few of its rays to mankind. The world, during those four thousand years, was praying heaven for a Liberator, a Messiah; and it was God’s own Son that was to be this Liberator, this Messiah. That we might have the full knowledge of the prophecies which foretold Him, it was necessary that He himself should actually come: a Child was born unto us (Is. ix. 6), and then we had the key to the Scriptures. When we adored that Son, we adored also the Father, Who sent Him to us in the Flesh, and to whom He is consubstantial. This Word of Life, Whom we have seen, Whom we have heard, Whom our hands have handled (St. John, i. l) in the Humanity which He deigned to assume, has proved Himself to be truly a Person, a Person distinct from the Father, for One sends, and the Other is sent. In this second Divine Person, we have found our Mediator, Who has reunited the creation to its Creator; we have found the Redeemer of our sins, the Light of our souls, the Spouse we had so long desired.

Having passed through the mysteries which He Himself wrought, we next celebrated the descent of the Holy Spirit, Who had been announced as coming to perfect the work of the Son of God. We adored Him, and acknowledged Him to be distinct from the Father and the Son, Who had sent Him to us, with the mission of abiding with us (St. John, xiv. 16). He manifested Himself by divine operations which are especially His own, and were the object of His coming. He is the soul of the Church; He keeps her in the truth taught her by the Son. He is the source, the principle of the sanctification of our souls; and in them He wishes to make His dwelling. In a word the mystery of the Trinity has become to us, not only a dogma made known to our mind by Revelation, but, moreover, a practical truth given to us by the unheard of munificence of the Three Divine Persons; the Father, Who has adopted us; the Son Whose brethren and joint-heirs we are; and the Holy Ghost, Who governs us, and dwells within us.

Let us, then, begin this Day, by giving glory to the one God in Three Persons. For this end, we will unite with holy Church, who, in her Office of Prime, recites on this solemnity, as, also, on every Sunday not taken up by a feast, the magnificent Symbol, known as the Athanasian Creed. It gives us, in a summary of much majesty and precision, the doctrine of the holy Doctor, Saint Athanasius, regarding the mysteries of the Trinity and Incarnation (It is a psalm or hymn of praise, of confession, and of profound, self-prostrating homage, parallel to the Canticles of the elect in heaven. It appeals to the imagination quite as much as to the intellect. It is the war-song of faith, with which we warn first ourselves, then each other, and then all those who are within its hearing, and the hearing of the Truth, Who our God is, and how we must worship Him, and how vast our responsibility will be if we know what to believe, and yet believe not.)