Tag Archives: Hell

The Four Principal Gates of Hell

The Four Principal Gates of Hell

by St. Alphonsus Liguori

“Defixae sunt in terra portae ejus. ”
“Her gates are sunk into the ground.”–Lam. ii. 9.

Broad is the way that leadeth to destruction, and many there are who go in thereat (Matth. VII. 13)? Hell has then different gates, but these gates stand on our earth. Her gates are sunk into the ground. These are the vices by which men offend God, and draw down upon themselves chastisements and eternal death. Amongst the other vices, there are four which send most souls to hell, and on this earth bring upon men the scourges of God; and these four are, HATRED, BIASPHEMY, THEFT, and IMPURITY.  Behold, the four gates by which the greater number of souls enter hell; and it is of these four that I mean to speak today, in order that you may amend and cure yourselves of these four vices, otherwise God will cure you of them, but by your own destruction.

1. HATRED

The first gate of hell is hatred. As paradise is the kingdom of love, so hell is the kingdom of hatred. Father, says such a person, I am grateful to and love my friends, but I cannot endure him who does me an injury. Now, brother, you must know that the barbarians, the Turks and Indians say and do all this: Do not also the heathens this (Matth. v. 47)? says the Lord. To wish well to him who serves you is a natural thing; it is done not only by the infidel, but even by the brutes and wild beasts. But I say to you. Hear what I say to you says Jesus Christ; hear my law, which is a law of love: Love your enemies? I wish, that you, my disciples, should love even your enemies. Do good to them that hate you; you must do good to them that wish you ill, and pray for them that persecute and calumniate you; if you can do nothing else, you must pray for them who persecute you, and then you shall be the children of God your father: that you may be the children of your Father who is in heaven (Matth. v. 44, 45)! St. Augustine then is right in saying that it is by love alone a child of God is known from a child of the devil. Thus have the saints always done; they have loved their enemies. St. Acaius sold his garment to succor one who had taken away his character. St. Ambrose gave to an assassin, who had attempted his life, a daily allowance, in order that he might have wherewithal to live. Such may indeed be called the children of God. Is it a great matter, says St. Thomas of Villanova, that often when we have received an injury from any one we forgive it at the suit of a friend who pleads for him? And shall we not do the same when God commands it?
Oh, how well grounded a hope of pardon has not he who pardons the man who has offended him. He has the promise of God Himself, who says, Forgive, and you shall be forgiven (Luke, vi. 37)? By forgiving others,” says St. John Chrysostom, “you earn pardon for yourself. But he, on the contrary, who will have vengeance, how can he hope for pardon for his sins? Such a person, in saying the “Our Father,” condemns himself when he says: “forgive us our trespasses, as we forgive them that trespass against us.” Then, when such a person wishes to take vengeance, he says to God: Lord, do not pardon me, because I will not pardon my enemies. You give judgment in your own cause, says St. John Chrystostom. But, be assured, that you shall be judged without mercy if you show not mercy to your neighbor. For judgment without mercy to him that hath not done judgment (James, ii.13). But how, says St. Augustine, how can he who will not forgive his enemy, according to the command of God, have the face to ask pardon from God for his offences?

If then, my brethren, you wish to have revenge, bid adieu to paradise: Without are dogs? Dogs, on account of their natural fury, are taken to represent the revengeful. These dogs are shut out from paradise; they have a hell in this life; and they shall have hell in the next. “He who is at enmity with any one,” says St. John Chrysostom, ” never enjoys peace: he is in everlasting trouble.”

But, Father, such a one has taken away my good name, which I will renounce for no one. Such is, for sooth, the proverb, ever in the mouths of those hell hounds who seek for revenge. He has taken away my honor, I must take his life. And is the life of a man at your disposal? God alone is master of life. For it is Thou, O Lord, that hast the power of life and death? Do you wish to take vengeance of your enemy? God wishes to take vengeance of thee. Vengeance belongs to God alone. Revenge is Mine, and I will repay them in due time. (Deut. xxxiii. 35)”

But how else, you say, can my honor be repaired? Well, and in order to repair your honor, you must trample under foot the honor of God. Do you not know, says St. Paul, that when you transgress the law you dishonor God? Thou by transgression of the law dishonorest God! And what honor is this of yours that you wish to repair? It is the same as the honor of a Turk, of an idolater: a Christian’s honor is to obey God, and observe his law.

But other men will look down upon me; and so, for fear you should be looked down upon, you must condemn yourself to hell. But if you forgive, the good will praise you; wherefore it is, that St. John Chrysostom says: If you wish to be revenged, do good to your enemy, because then others will condemn your enemy, and speak well of you. It is not true that he loses his honor, who, when he has been injured or insulted, says: I am a Christian, I neither can nor will be revenged. Such a person gains instead of losing honor, and, besides, saves his soul. On the contrary, he who takes revenge will be punished by God, not only in the other life, but in this also. He is obliged to flee from the justice of men, after having taken that vengeance which will render his life henceforward miserable. What an unhappiness to live a fugitive; to be always in dread of justice; always in dread of the kindred of his victim; tormented with remorse of conscience, and condemned to hell?

And let us further know, my brethren, that revenge and the desire of revenge are alike enormous, are the same sin. Should we at any time receive an offence, what are we to do? When our passion begins to rise, we must have recourse to God, and to the most holy Mary, who will help us, and obtain strength for us to forgive. We should then endeavor to say: Lord, for the love of Thee I forgive the injury that has been done me, and do Thou in Thy mercy forgive me all the injuries I have done Thee.

2. BLASPHEMY.

Let us pass on to the second gate of hell, which is blasphemy. Some, when things go wrong with them, do not attack man, but endeavor to wreak their vengeance upon God Himself by blasphemy. Know, my brethren, what manner of sin blasphemy is. A certain author says: “Every sin, compared with blasphemy, is light;” and first of all, St. John Chrysostom says, there is nothing worse than blasphemy. Other sins, says St. Bernard, are committed through frailty, but this only through malice. With reason, then, does St. Bernardine of Sienna call blasphemy a diabolical sin, because the blasphemer, like a demon, attacks God Himself. He is worse than those who crucified Jesus Christ, because they did not know Him to be God; but He who blasphemes knows Him to be God, and insults Him face to face. He is worse than the dogs, because dogs do not bite their masters, who feed them, but the blasphemer outrages God, who is at that very moment bestowing favors on him. What punishment, says St. Augustine, will suffice to chastise so horrid a crime? We should not wonder, says Julius III., that the scourges of God do not cease while such a crime exists among us.

Lorino cites the following fact: We read in the preface to the Pragmatic Sanction in France, that King Robert, when praying for the peace of the kingdom, was answered by the crucifix that the kingdom never should have had peace if he had not eradicated blasphemy. The Lord threatens to destroy the kingdom in which this accursed vice reigns. They have blasphemed the Holy One of Israel; . . your land is desolate, . . . it shall be desolate (Is. i. 4).

Oh, if there were always found some one to do what St. John Chrysostom; advises: “Strike his mouth, and sanctify thereby thy hand.” ( The mouth of the accursed blasphemer should be struck, and he should then be stoned, as the old law commanded: And he that blasphemeth the name of the Lord, dying let him die: all the multitude shall stone him (Levit. xxiv. 16). But it would be better if that were done which St. Louis, King of France, put in force: he commanded by edict that every blasphemer should be branded on the mouth with an iron. A certain nobleman having blasphemed, many persons be sought the king not to inflict that punishment upon him; but St. Louis insisted upon its infliction in every instance; and some taxing him with excessive cruelty on that account, he replied that he would suffer his own mouth to be burned sooner than allow such an outrage to be put upon God in his kingdom.

Tell me, blasphemer, of what country are you? Allow me to tell you, you belong to hell. St. Peter was known in the house of Caiphas for a Galilean by his speech. Surely thou also art one of them, it was said to him, for even thy speech doth discover thee (Matth. xxvi. 73)? What is the language of the damned? blasphemy. And they blasphemed the God of heaven because of their pains and wounds? What do you gain, my brethren, by these your blasphemies? you gain no honor by them. Blasphemers are abhorred even by their blasphemous companions. Do you gain any temporal advantage? Do you not see that this accursed vice keeps us forever in beggary? Sin maketh nations miserable? Do you derive pleasure from it ? What pleasure do you derive from blaspheming God? The pleasure of the damned; and that moment of madness past, what pain and bitterness does it not leave in your heart? Resolve to rid yourself of this vice in any event. Take care, if you do not abandon it now, that you will not carry it with you to death, as has happened to so many who have died with blasphemy in their mouths. But, Father, what can I do when the madness comes upon me? Good God! and are there no other means of working it off than by blasphemy? Say, cursed be my sins. Mother of God, assist me, give me patience; your passion, your anger, will pass off quickly, and you will find yourself in the grace of God after the trial. If you do not act thus, you will find yourself more afflicted and more lost than before.

3. THEFT

Let us now pass on to the consideration of the third great gate of hell by which so large a portion of the damned enter; I mean theft. Some, so to speak, adore money as their God, and look upon it as the object of all their desires. The idols of the Gentiles are silver and gold (Ps. ciii. 12). But the sentence of condemnation has already been pronounced against such: Nor thieves . . . nor extortioners shall possess the kingdom of God? It is true that theft is not the most enormous of sins, but St. Antoninus says that it very much endangers salvation.

The reason is because for the remission of other sins true repentance only is required; but repentance is not enough for the remission of theft: there must be restitution, and this is made with difficulty. A certain hermit had once the following vision: he saw Lucifer seated on a throne, and inquiring of one of his demons why he had been so long about returning. The latter replied that he had been detained by his endeavors to tempt a thief not to restore what he had stolen. Let this fool be severely punished, said Lucifer. To what purpose have you spent this time? do you not know that he who has taken the property of another never restored it? And, in truth, so it is: the property of another becomes to him who takes it like his own blood; and the pain of suffering one’s blood to be drawn for another is very difficult to endure. We learn it every day from experience: innumerable thefts take place; how much restitution do you see?

My brethren, see that you take not the property of your neighbor, and if during the past you have ever failed in this respect, make restitution as soon as possible. If you cannot at once make full restitution, do it by degrees. Know that the property of another in your possession will not only be the means of bringing you to hell, but will make you miserable even in this life. Thou hast despoiled others, says the prophet, and others shall despoil thee. Because thou hast spoiled many nations, all that shall be left of the people shall spoil thee (Habac. ii. 8). The property of another brings with it a curse which will fall upon the entire house of the thief. This is the curse that goeth forth over the face of the earth, . . . and it shall come to the house of the thief (Zach. v. 3); that is to say (as St. Gregory Nazianzen explains it), that the thief shall lose not only the stolen property, but his own. The goods of another are as fire and smoke to consume everything that comes in their way.

Remember well, mothers and wives, when children or husbands bring home the property of their neighbor, remember well to chide and reprove them; not to applaud their action, or even consent to it by silence. Tobias hearing a lamb bleat in his house, Take heed, said he, lest perhaps it be stolen; restore ye it to its owners? St. Augustine says that Tobias, because he loved God, did not wish to hear the sound of theft in his house. Some persons take the property of their neighbor, and then are fain to quiet their consciences by alms-deeds. Christ, says St. John Chrysostom, will not be fed with the plunder of others. The sins of this kind, committed by the great, are acts of injustice, the injuries that they inflict upon others, the taking from the poor of what is their due. These are descriptions of theft which require perfect restitution, and a restitution most difficult of all to make, and most likely to be the cause of one’s damnation.

4. IMPURITY

We have now, lastly, to speak of the fourth gate of hell, which is impurity, and it is by this gate that the greater number of the damned enter. Some will say that it is a trifling sin. Is it a trifling sin? It is a mortal sin. St. Antoninus writes, that such is the nauseousness of this sin; that the devils themselves cannot endure it. Moreover, the Doctors of the Church say that certain demons, who have been superior to the rest, remembering their ancient dignity, disdain tempting to so loathsome a sin. Consider then how disgusting he must be to God, who, like a dog, is ever returning to his vomit, or wallowing like a pig in the stinking mire of this accursed vice. The dog is returned to his vomit; and the sow that was washed, to her rolling in the mire (2 Peter, ii. 22).

The impure say, moreover, God has compassion on us who are subject to this vice, because he knows that we are flesh. What do you say? God has compassion on this vice. But you must know that the most horrible chastisements with which God has ever visited the eartlh have been drawn down by this vice. St. Jerome says that this is the only sin of which we read that it caused God to repent him of having made man. It repented Him that had made man; . . . for all flesh had corrupted its way (Gen. vi. 6-12). Wherefore it is, St. Jerome says, that there is no sin which God punishes so rigorously, even upon earth, as this. He once sent fire from heaven upon five cities, and consumed all their inhabitants for this sin. Principally on account of this sin did God destroy mankind, with the exception of eight persons, by the deluge. It is a sin which God punishes, not only in the other life, but in this also. In confirmation of this, you have only to enter the hospitals, and see there the many poor young men, who were once strong and robust, but are now weak, squalid, full of pains, tormented with lancets and caustic, and ulcers, all through this accursed vice. Because thou hast forgotten Me and cast Me off behind My back, bear thou also thy wickedness and thy fornications? Because, says God, you have forgotten me and turned your back upon me, for a miserable pleasure of the flesh, I am resolved that even in this life you shall pay the forfeit of your wickedness.

You say, God has compassion upon men subject to this sin. But it is this sin that sends most men to hell. St Remigius says, that the greater number of the damned are in hell through this vice. Father Segneri writes, that as this vice fills the world with sinners, so it fills hell with damned souls; and before him St. Bernardine of Sienna wrote: “This sin draws the whole world, as it were, into sin.” And before him St. Bernard, St. Isidore, said, that “the human race is brought under the power of the devil more by lust than by all the other vices.” The reason is, because this vice proceeds from the natural inclination of the flesh. Hence the angelic Doctor says, that the devil does not take such complacency in securing the commission of any other sin as of this, because the person who is plunged in this infernal mire remains fast therein, and almost wholly unable to free himself more. “No one is so obstinate in sin as the impure,” says St. Thomas of Villanova. Moreover, this vice deprives one of all light, for the impure man becomes so blind as almost wholly to forget God, says St. Laurence Justinian; which is in accordance with what is said by the prophet Osee: They will not set their thoughts to return to their God; for the spirit of fornication is in the midst of them, and they have not known God? The impure man knows not God; he obeys neither God nor reason, as St. Jerome says; he obeys ony the sensual appetite which causes him to act the beast.”

This sin, because it flatters, makes us fall at once into the habit of it, a habit which some carry with them even to death. You see husbands, and decrepit old men, in dulge in the same thoughts and committing the same sins that they committed in their youth. And because sins of this kind are so easily committed, they become multiplied without number. Ask of the sinner how many impure thoughts he has consented to: he will tell you he cannot remember. But, brother, if you cannot tell the number, God can; and you know that a single immodest thought is enough to send you to hell. How many immodest words have you spoken, in which you took delight yourself, and by which you scandalized your neighbor? From thoughts and words you proceed to acts, and to those innumerable impurities which those wretches roll and wallow in like swine, without ever being satisfied, for this vice is never satisfied. But, Father, you will say, how can I hold out against the innumerable temptations which assail me ? I am weak, I am flesh. And since you are weak, why not recommend yourself to God, and to most holy Mary, who is the mother of purity? Since you are flesh, why do you throw yourself in the way of sin? Why do you not mortify your eyes? Why do you gaze upon those objects whence temptations flow? St. Aloysius never raised his eyes to look even upon his mother.

It is to be remarked, moreover, that this sin brings with it innumerable others: enmities, thefts, and, more especially, sacrilegious confessions and Communions, by reason of the shame which will not allow these impurities to be disclosed in confession. And let us remark here in passing, that it is sacrilege above all things, that brings upon us sickness and death; for, says the Apostle, He that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord; and then he adds: therefore are many infirm and weak among you. And St. John Chrysostom, in explanation of that passage, says that St. Paul speaks of persons who were chastised with bodily infirmities, because they received the sacrament with a guilty conscience.

My brethren, should you ever have been sunk in this vice, I do not bid you be disheartened, but arise at once from this foul and infernal pit; beg of God forthwith to give you light, and stretch out His hand to you. The first thing that you have to do is to break with the occasion of sin: without that, preaching and tears and resolutions and confessions, all are lost. Remove the occasions, and then constantly recommend yourself to God, and to Mary the mother of purity. No matter how grievously you may be tempted, do not be discouraged by the temptation; at once call to your aid Jesus and Mary, pronouncing their sacred names. These blessed names have the virtue of making the devil fly, and stifling that hellish flame within you. If the devil persist in tempting you, persevere in calling upon Jesus and Mary, and certainly you shall not fall. In order to rid yourself of your evil habits, undertake some special devotion to our Lady; begin to fast in her honor upon Saturdays; contrive to visit her image every day, and beg of her to obtain for you deliverance from that vice. Every morning immediately after rising, never omit saying three ” Hail Marys” in honor of her purity and do the same when going to bed; and above all things, as I have said, when the temptation is most troublesome, call quickly upon Jesus and Mary. Be ware, brother, if you do not be converted now, you may never be converted.

Act of Contrition: O my God, I am heartly sorry for having offended Thee; and I detest all of 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. Amen. 

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St. Leonard of Port Maurice’s Sermon on the little number of those saved

http://olrl.org/snt_docs/fewness.shtml

The following is St. Leonard of Port Maurice’s famous powerful sermon on the little number of those who are saved:

“Thanks be to God, the number of the Redeemer’s disciples is not so small that the wickedness of the Scribes and Pharisees is able to triumph over them. Although they strove to calumniate innocence and to deceive the crowd with their treacherous sophistries by discrediting the doctrine and character of Our Lord, finding spots even in the sun, many still recognized Him as the true Messiah, and, unafraid of either chastisements or threats, openly joined His cause. Did all those who followed Christ follow Him even unto glory? Oh, this is where I revere the profound mystery and silently adore the abysses of the divine decrees, rather than rashly deciding on such a great point! The subject I will be treating today is a very grave one; it has caused even the pillars of the Church to tremble, filled the greatest Saints with terror and populated the deserts with anchorites. The point of this instruction is to decide whether the number of Christians who are saved is greater or less than the number of Christians who are damned; it will, I hope, produce in you a salutary fear of the judgments of God.

Brothers, because of the love I have for you, I wish I were able to reassure you with the prospect of eternal happiness by saying to each of you: You are certain to go to paradise; the greater number of Christians is saved, so you also will be saved. But how can I give you this sweet assurance if you revolt against God’s decrees as though you were your own worst enemies? I observe in God a sincere desire to save you, but I find in you a decided inclination to be damned. So what will I be doing today if I speak clearly? I will be displeasing to you. But if I do not speak, I will be displeasing to God.

Therefore, I will divide this subject into two points. In the first one, to fill you with dread, I will let the theologians and Fathers of the Church decide on the matter and declare that the greater number of Christian adults are damned; and, in silent adoration of that terrible mystery, I will keep my own sentiments to myself. In the second point I will attempt to defend the goodness of God versus the godless, by proving to you that those who are damned are damned by their own malice, because they wanted to be damned. So then, here are two very important truths. If the first truth frightens you, do not hold it against me, as though I wanted to make the road of heaven narrower for you, for I want to be neutral in this matter; rather, hold it against the theologians and Fathers of the Church who will engrave this truth in your heart by the force of reason. If you are disillusioned by the second truth, give thanks to God over it, for He wants only one thing: that you give your hearts totally to Him. Finally, if you oblige me to tell you clearly what I think, I will do so for your consolation.

The Teaching of the Fathers of the Church

It is not vain curiosity but salutary precaution to proclaim from the height of the pulpit certain truths which serve wonderfully to contain the indolence of libertines, who are always talking about the mercy of God and about how easy it is to convert, who live plunged in all sorts of sins and are soundly sleeping on the road to hell. To disillusion them and waken them from their torpor, today let us examine this great question: Is the number of Christians who are saved greater than the number of Christians who are damned?

Pious souls, you may leave; this sermon is not for you. Its sole purpose is to contain the pride of libertines who cast the holy fear of God out of their heart and join forces with the devil who, according to the sentiment of Eusebius, damns souls by reassuring them. To resolve this doubt, let us put the Fathers of the Church, both Greek and Latin, on one side; on the other, the most learned theologians and erudite historians; and let us put the Bible in the middle for all to see. Now listen not to what I will say to you – for I have already told you that I do not want to speak for myself or decide on the matter – but listen to what these great minds have to tell you, they who are beacons in the Church of God to give light to others so that they will not miss the road to heaven. In this manner, guided by the triple light of faith, authority and reason, we will be able to resolve this grave matter with certainty.

Note well that there is no question here of the human race taken as a whole, nor of all Catholics taken without distinction, but only of Catholic adults, who have free choice and are thus capable of cooperating in the great matter of their salvation. First let us consult the theologians recognized as examining things most carefully and as not exaggerating in their teaching: let us listen to two learned cardinals, Cajetan and Bellarmine. They teach that the greater number of Christian adults are damned, and if I had the time to point out the reasons upon which they base themselves, you would be convinced of it yourselves. But I will limit myself here to quoting Suarez. After consulting all the theologians and making a diligent study of the matter, he wrote, “The most common sentiment which is held is that, among Christians, there are more damned souls than predestined souls.”

Add the authority of the Greek and Latin Fathers to that of the theologians, and you will find that almost all of them say the same thing. This is the sentiment of Saint Theodore, Saint Basil, Saint Ephrem, and Saint John Chrysostom. What is more, according to Baronius it was a common opinion among the Greek Fathers that this truth was expressly revealed to Saint Simeon Stylites and that after this revelation, it was to secure his salvation that he decided to live standing on top of a pillar for forty years, exposed to the weather, a model of penance and holiness for everyone. Now let us consult the Latin Fathers. You will hear Saint Gregory saying clearly, “Many attain to faith, but few to the heavenly kingdom.” Saint Anselm declares, “There are few who are saved.” Saint Augustine states even more clearly, “Therefore, few are saved in comparison to those who are damned.” The most terrifying, however, is Saint Jerome. At the end of his life, in the presence of his disciples, he spoke these dreadful words: “Out of one hundred thousand people whose lives have always been bad, you will find barely one who is worthy of indulgence.”

The Words of Holy Scripture

But why seek out the opinions of the Fathers and theologians, when Holy Scripture settles the question so clearly? Look in to the Old and New Testaments, and you will find a multitude of figures, symbols and words that clearly point out this truth: very few are saved. In the time of Noah, the entire human race was submerged by the Deluge, and only eight people were saved in the Ark. Saint Peter says, “This ark was the figure of the Church,” while Saint Augustine adds, “And these eight people who were saved signify that very few Christians are saved, because there are very few who sincerely renounce the world, and those who renounce it only in words do not belong to the mystery represented by that ark.” The Bible also tells us that only two Hebrews out of two million entered the Promised Land after going out of Egypt, and that only four escaped the fire of Sodom and the other burning cities that perished with it. All of this means that the number of the damned who will be cast into fire like straw is far greater than that of the saved, whom the heavenly Father will one day gather into His barns like precious wheat.

I would not finish if I had to point out all the figures by which Holy Scripture confirms this truth; let us content ourselves with listening to the living oracle of Incarnate Wisdom. What did Our Lord answer the curious man in the Gospel who asked Him, “Lord, is it only a few to be saved?” Did He keep silence? Did He answer haltingly? Did He conceal His thought for fear of frightening the crowd? No. Questioned by only one, He addresses all of those present. He says to them: “You ask Me if there are only few who are saved?” Here is My answer: “Strive to enter by the narrow gate; for many, I tell you, will seek to enter and will not be able.” Who is speaking here? It is the Son of God, Eternal Truth, who on another occasion says even more clearly, “Many are called, but few are chosen.” He does not say that all are called and that out of all men, few are chosen, but that many are called; which means, as Saint Gregory explains, that out of all men, many are called to the True Faith, but out of them few are saved. Brothers, these are the words of Our Lord Jesus Christ. Are they clear? They are true. Tell me now if it is possible for you to have faith in your heart and not tremble.

Salvation in the Various States of Life

But oh, I see that by speaking in this manner of all in general, I am missing my point. So let us apply this truth to various states, and you will understand that you must either throw away reason, experience and the common sense of the faithful, or confess that the greater number of Catholics is damned. Is there any state in the world more favorable to innocence in which salvation seems easier and of which people have a higher idea than that of priests, the lieutenants of God? At first glance, who would not think that most of them are not only good but even perfect; yet I am horror-struck when I hear Saint Jerome declaring that although the world is full of priests, barely one in a hundred is living in a manner in conformity with state; when I hear a servant of God attesting that he has learned by revelation that the number of priests who fall into hell each day is so great that it seemed impossible to him that there be any left on earth; when I hear Saint Chrysostom exclaiming with tears in his eyes, “I do not believe that many priests are saved; I believe the contrary, that the number of those who are damned is greater.”

Look higher still, and see the prelates of the Holy Church, pastors who have the charge of souls. Is the number of those who are saved among them greater than the number of those who are damned? Listen to Cantimpre; he will relate an event to you, and you may draw the conclusions. There was a synod being held in Paris, and a great number of prelates and pastors who had the charge of souls were in attendance; the king and princes also came to add luster to that assembly by their presence. A famous preacher was invited to preach. While he was preparing his sermon, a horrible demon appeared to him and said, “Lay your books aside. If you want to give a sermon that will be useful to these princes and prelates, content yourself with telling them on our part, ‘We the princes of darkness thank you, princes, prelates, and pastors of souls, that due to your negligence, the greater number of the faithful are damned; also, we are saving a reward for you for this favor, when you shall be with us in Hell.'”

Woe to you who command others! If so many are damned by your fault, what will happen to you? If few out of those who are first in the Church of God are saved, what will happen to you? Take all states, both sexes, every condition: husbands, wives, widows, young women, young men, soldiers, merchants, craftsmen, rich and poor, noble and plebian. What are we to say about all these people who are living so badly? The following narrative from Saint Vincent Ferrer will show you what you may think about it. He relates that an archdeacon in Lyons gave up his charge and retreated into a desert place to do penance, and that he died the same day and hour as Saint Bernard. After his death, he appeared to his bishop and said to him, “Know, Monsignor, that at the very hour I passed away, thirty-three thousand people also died. Out of this number, Bernard and myself went up to heaven without delay, three went to purgatory, and all the others fell into Hell.”

Our chronicles relate an even more dreadful happening. One of our brothers, well-known for his doctrine and holiness, was preaching in Germany. He represented the ugliness of the sin of impurity so forceful that a woman fell dead of sorrow in front of everyone. Then, coming back to life, she said, “When I was presented before the Tribunal of God, sixty thousand people arrived at the same time from all parts of the world; out of that number, three were saved by going to Purgatory, and all the rest were damned.”

O abyss of the judgments of God! Out of thirty thousand, only five were saved! And out of sixty thousand, only three went to heaven! You sinners who are listening to me, in what category will you be numbered?… What do you say?… What do you think?…

I see almost all of you lowering your heads, filled with astonishment and horror. But let us lay our stupor aside, and instead of flattering ourselves, let us try to draw some profit from our fear. Is it not true that there are two roads which lead to heaven: innocence and repentance? Now, if I show you that very few take either one of these two roads, as rational people you will conclude that very few are saved. And to mention proofs: in what age, employment or condition will you find that the number of the wicked is not a hundred times greater than that of the good, and about which one might say, “The good are so rare and the wicked are so great in number“? We could say of our times what Salvianus said of his: it is easier to find a countless multitude of sinners immersed in all sorts of iniquities than a few innocent men. How many servants are totally honest and faithful in their duties? How many merchants are fair and equitable in their commerce; how many craftsmen exact and truthful; how many salesmen disinterested and sincere? How many men of law do not forsake equity? How many soldiers do not tread upon innocence; how many masters do not unjustly withhold the salary of those who serve them, or do not seek to dominate their inferiors? Everywhere, the good are rare and the wicked great in number. Who does not know that today there is so much libertinage among mature men, liberty among young girls, vanity among women, licentiousness in the nobility, corruption in the middle class, dissolution in the people, impudence among the poor, that one could say what David said of his times: “All alike have gone astray… there is not even one who does good, not even one.”

Go into street and square, into palace and house, into city and countryside, into tribunal and court of law, and even into the temple of God. Where will you find virtue? “Alas!” cries Salvianus, “except for a very little number who flee evil, what is the assembly of Christians if not a sink of vice?” All that we can find everywhere is selfishness, ambition, gluttony, and luxury. Is not the greater portion of men defiled by the vice of impurity, and is not Saint John right in saying, “The whole world – if something so foul may be called – “is seated in wickedness?” I am not the one who is telling you; reason obliges you to believe that out of those who are living so badly, very few are saved.

But you will say: Can penance not profitably repair the loss of innocence? That is true, I admit. But I also know that penance is so difficult in practice, we have lost the habit so completely, and it is so badly abused by sinners, that this alone should suffice to convince you that very few are saved by that path. Oh, how steep, narrow, thorny, horrible to behold and hard to climb it is! Everywhere we look, we see traces of blood and things that recall sad memories. Many weaken at the very sight of it. Many retreat at the very start. Many fall from weariness in the middle, and many give up wretchedly at the end. And how few are they who persevere in it till death! Saint Ambrose says it is easier to find men who have kept their innocence than to find any who have done fitting penance.

If you consider the sacrament of penance, there are so many distorted confessions, so many studied excuses, so many deceitful repentances, so many false promises, so many ineffective resolutions, so many invalid absolutions! Would you regard as valid the confession of someone who accuses himself of sins of impurity and still holds to the occasion of them? Or someone who accuses himself of obvious injustices with no intention of making any reparation whatsoever for them? Or someone who falls again into the same iniquities right after going to confession? Oh, horrible abuses of such a great sacrament! One confesses to avoid excommunication, another to make a reputation as a penitent. One rids himself of his sins to calm his remorse, another conceals them out of shame. One accuses them imperfectly out of malice, another discloses them out of habit. One does not have the true end of the sacrament in mind, another is lacking the necessary sorrow, and still another firm purpose. Poor confessors, what efforts you make to bring the greater number of penitents to these resolutions and acts, without which confession is a sacrilege, absolution a condemnation and penance an illusion?

Where are they now, those who believe that the number of the saved among Christians is greater than that of the damned and who, to authorize their opinion, reason thus: the greater portion of Catholic adults die in their beds armed with the sacraments of the Church, therefore most adult Catholics are saved? Oh, what fine reasoning! You must say exactly the opposite. Most Catholic adults confess badly at death, therefore most of them are damned. I say “all the more certain,” because a dying person who has not confessed well when he was in good health will have an even harder time doing so when he is in bed with a heavy heart, an unsteady head, a muddled mind; when he is opposed in many ways by still-living objects, by still-fresh occasions, by adopted habits, and above all by devils who are seeking every means to cast him into hell. Now, if you add to all these false penitents all the other sinners who die unexpectedly in sin, due to the doctors’ ignorance or by their relatives’ fault, who die from poisoning or from being buried in earthquakes, or from a stroke, or from a fall, or on the battlefield, in a fight, caught in a trap, struck by lightning, burned or drowned, are you not obliged to conclude that most Christian adults are damned? That is the reasoning of Saint Chrysostom. This Saint says that most Christians are walking on the road to hell throughout their life. Why, then, are you so surprised that the greater number goes to hell? To come to a door, you must take the road that leads there. What have you to answer such a powerful reason?

The answer, you will tell me, is that the mercy of God is great. Yes, for those who fear Him, says the Prophet; but great is His justice for the one who does not fear Him, and it condemns all obstinate sinners.

So you will say to me: Well then, who is Paradise for, if not for Christians? It is for Christians, of course, but for those who do not dishonor their character and who live as Christians. Moreover, if to the number of Christian adults who die in the grace of God, you add the countless host of children who die after baptism and before reaching the age of reason, you will not be surprised that Saint John the Apostle, speaking of those who are saved, says, “I saw a great multitude which no man could number.

And this is what deceives those who pretend that the number of the saved among Catholics is greater than that of the damned… If to that number, you add the adults who have kept the robe of innocence, or who after having defiled it, have washed it in the tears of penance, it is certain that the greater number is saved; and that explains the words of Saint John, “I saw a great multitude,” and these other words of Our Lord, “Many will come from the east and from the west, and will feast with Abraham and Isaac and Jacob in the kingdom of heaven,” and the other figures usually cited in favor of that opinion. But if you are talking about Christian adults, experience, reason, authority, propriety and Scripture all agree in proving that the greater number is damned. Do not believe that because of this, paradise is empty; on the contrary, it is a very populous kingdom. And if the damned are “as numerous as the sand in the sea,” the saved are “as numerous at the stars of heaven,” that is, both the one and the other are countless, although in very different proportions.

One day Saint John Chrysostom, preaching in the cathedral in Constantinople and considering these proportions, could not help but shudder in horror and ask, “Out of this great number of people, how many do you think will be saved?” And, not waiting for an answer, he added, “Among so many thousands of people, we would not find a hundred who are saved, and I even doubt for the one hundred.” What a dreadful thing! The great Saint believed that out of so many people, barely one hundred would be saved; and even then, he was not sure of that number. What will happen to you who are listening to me? Great God, I cannot think of it without shuddering! Brothers, the problem of salvation is a very difficult thing; for according to the maxims of the theologians, when an end demands great efforts, few only attain it.

That is why Saint Thomas, the Angelic Doctor, after weighing all the reasons pro and con in his immense erudition, finally concludes that the greater number of Catholic adults are damned. He says, “Because eternal beatitude surpasses the natural state, especially since it has been deprived of original grace, it is the little number that are saved.”

So then, remove the blindfold from your eyes that is blinding you with self-love, that is keeping you from believing such an obvious truth by giving you very false ideas concerning the justice of God, “Just Father, the world has not known Thee,” said Our Lord Jesus Christ. He does not say “Almighty Father, most good and merciful Father.” He says “just Father,” so we may understand that out of all the attributes of God, none is less known than His justice, because men refuse to believe what they are afraid to undergo. Therefore, remove the blindfold that is covering your eyes and say tearfully: Alas! The greater number of Catholics, the greater number of those who live here, perhaps even those who are in this assembly, will be damned! What subject could be more deserving of your tears?

King Xerxes, standing on a hill looking at his army of one hundred thousand soldiers in battle array, and considering that out of all of them there would be not one man alive in a hundred years, was unable to hold back his tears. Have we not more reason to weep upon thinking that out of so many Catholics, the greater number will be damned? Should this thought not make our eyes pour forth rivers of tears, or at least produce in our heart the sentiment of compassion felt by an Augustinian Brother, Ven. Marcellus of St. Dominic? One day as he was meditating on the eternal pains, the Lord showed him how many souls were going to hell at that moment and had him see a very broad road on which twenty-two thousand reprobates were running toward the abyss, colliding into one another. The servant of God was stupefied at the sight and exclaimed, “Oh, what a number! What a number! And still more are coming. O Jesus! O Jesus! What madness!” Let me repeat with Jeremiah, “Who will give water to my head, and a fountain of tears to my eyes? And I will weep day and night for the slain of the daughter of my people.

Poor souls! How can you run so hastily toward hell? For mercy’s sake, stop and listen to me for a moment! Either you understand what it means to be saved and to be damned for all eternity, or you do not. If you understand and in spite of that, you do not decide to change your life today, make a good confession and trample upon the world, in a word, make your every effort to be counted among the littler number of those who are saved, I say that you do not have the faith. You are more excusable if you do not understand it, for then one must say that you are out of your mind. To be saved for all eternity, to be damned for all eternity, and to not make your every effort to avoid the one and make sure of the other, is something inconceivable.

The Goodness of God

Perhaps you do not yet believe the terrible truths I have just taught you. But it is the most highly-considered theologians, the most illustrious Fathers who have spoken to you through me. So then, how can you resist reasons supported by so many examples and words of Scripture? If you still hesitate in spite of that, and if your mind is inclined to the opposite opinion, does that very consideration not suffice to make you tremble? Oh, it shows that you do not care very much for your salvation! In this important matter, a sensible man is struck more strongly by the slightest doubt of the risk he runs than by the evidence of total ruin in other affairs in which the soul is not involved. One of our brothers, Blessed Giles, was in the habit of saying that if only one man were going to be damned, he would do all he could to make sure he was not that man.

So what must we do, we who know that the greater number is going to be damned, and not only out of all Catholics? What must we do? Take the resolution to belong to the little number of those who are saved. You say: If Christ wanted to damn me, then why did He create me? Silence, rash tongue! God did not create anyone to damn him; but whoever is damned, is damned because he wants to be. Therefore, I will now strive to defend the goodness of my God and acquit it of all blame: that will be the subject of the second point.

Before going on, let us gather on one side all the books and all the heresies of Luther and Calvin, and on the other side the books and heresies of the Pelagians and Semi-Pelagians, and let us burn them. Some destroy grace, others freedom, and all are filled with errors; so let us cast them into the fire. All the damned bear upon their brow the oracle of the Prophet Osee, “Thy damnation comes from thee,” so that they may understand that whoever is damned, is damned by his own malice and because he wants to be damned.

First let us take these two undeniable truths as a basis: “God wants all men to be saved,” “All are in need of the grace of God.” Now, if I show you that God wants to save all men, and that for this purpose He gives all of them His grace and all the other necessary means of obtaining that sublime end, you will be obliged to agree that whoever is damned must impute it to his own malice, and that if the greater number of Christians are damned, it is because they want to be. “Thy damnation comes from thee; thy help is only in Me.”

God Desires All Men to be Saved

In a hundred places in Holy Scripture, God tells us that it is truly His desire to save all men. “Is it My will that a sinner should die, and not that he should be converted from his ways and live?… I live, saith the Lord God. I desire not the death of the sinner. Be converted and live.” When someone wants something very much, it is said that he is dying with desire; it is a hyperbole. But God has wanted and still wants our salvation so much that He died of desire, and He suffered death to give us life. This will to save all men is therefore not an affected, superficial and apparent will in God; it is a real, effective, and beneficial will; for He provides us with all the means most proper for us to be saved. He does not give them to us so they will not obtain it; He gives them to us with a sincere will, with the intention that they may obtain their effect. And if they do not obtain it, He shows Himself afflicted and offended over it. He commands even the damned to use them in order to be saved; He exhorts them to it; He obliges them to it; and if they do not do it, they sin. Therefore, they may do it and thus be saved.

Far more, because God sees that we could not even make use of His grace without His help, He gives us other aids; and if they sometimes remain ineffective, it is our fault; for with these same aids, one may abuse them and be damned with them, and another may do right and be saved; he might even be saved with less powerful aids. Yes, it can happen that we abuse a greater grace and are damned, whereas another cooperates with a lesser grace and is saved.

Saint Augustine exclaims, “If, therefore, someone turns aside from justice, he is carried by his free will, led by his concupiscence, deceived by his own persuasion.” But for those who do not understand theology, here is what I have to say to them: God is so good that when He sees a sinner running to his ruin, He runs after him, calls him, entreats and accompanies him even to the gates of hell; what will He not do to convert him? He sends him good inspirations and holy thoughts, and if he does not profit from them, He becomes angry and indignant, He pursues him. Will He strike him? No. He beats at the air and forgives him. But the sinner is not converted yet. God sends him a mortal illness. It is certainly all over for him. No, brothers, God heals him; the sinner becomes obstinate in evil, and God in His mercy looks for another way; He gives him another year, and when that year is over, He grants him yet another.

But if the sinner still wants to cast himself into hell in spite of all that, what does God do? Does He abandon him? No. He takes him by the hand; and while he has one foot in hell and the other outside, He still preaches to him, He implores him not to abuse His graces. Now I ask you, if that man is damned, is it not true that he is damned against the Will of God and because he wants to be damned? Come and ask me now: If God wanted to damn me, then why did He create me?

Ungrateful sinner, learn today that if you are damned, it is not God who is to blame, but you and your self-will. To persuade yourself of this, go down even to the depths of the abyss, and there I will bring you one of those wretched damned souls burning in hell, so that he may explain this truth to you. Here is one now: “Tell me, who are you?” “I am a poor idolater, born in an unknown land; I never heard of heaven or hell, nor of what I am suffering now.” “Poor wretch! Go away, you are not the one I am looking for.” Another one is coming; there he is. “Who are you?” “I am a schismatic from the ends of Tartary; I always lived in an uncivilized state, barely knowing that there is a God.” “You are not the one I want; return to hell.” Here is another. “And who are you?” “I am a poor heretic from the North. I was born under the Pole and never saw either the light of the sun or the light of faith.” “It is not you that I am looking for either, return to Hell.” Brothers, my heart is broken upon seeing these wretches who never even knew the True Faith among the damned. Even so, know that the sentence of condemnation was pronounced against them and they were told, “Thy damnation comes from thee.” They were damned because they wanted to be. They received so many aids from God to be saved! We do not know what they were, but they know them well, and now they cry out, “O Lord, Thou art just… and Thy judgments are equitable.”

Brothers, you must know that the most ancient belief is the Law of God, and that we all bear it written in our hearts; that it can be learned without any teacher, and that it suffices to have the light of reason in order to know all the precepts of that Law. That is why even the barbarians hid when they committed sin, because they knew they were doing wrong; and they are damned for not having observed the natural law written in their heart: for had they observed it, God would have made a miracle rather than let them be damned; He would have sent them someone to teach them and would have given them other aids, of which they made themselves unworthy by not living in conformity with the inspirations of their own conscience, which never failed to warn them of the good they should do and the evil they should avoid. So it is their conscience that accused them at the Tribunal of God, and it tells them constantly in hell, “Thy damnation comes from thee.” They do not know what to answer and are obliged to confess that they are deserving of their fate. Now if these infidels have no excuse, will there be any for a Catholic who had so many sacraments, so many sermons, so many aids at his disposal? How will he dare to say, “If God was going to damn me, then why did He create me?” How will he dare to speak in this manner, when God gives him so many aids to be saved? So let us finish confounding him.

You who are suffering in the abyss, answer me! Are there any Catholics among you? “There certainly are!” How many? Let one of them come here! “That is impossible, they are too far down, and to have them come up would turn all of hell upside down; it would be easier to stop one of them as he is falling in.” So then, I am speaking to you who live in the habit of mortal sin, in hatred, in the mire of the vice of impurity, and who are getting closer to hell each day. Stop, and turn around; it is Jesus who calls you and who, with His wounds, as with so many eloquent voices, cries to you, “My son, if you are damned, you have only yourself to blame: ‘Thy damnation comes from thee.’ Lift up your eyes and see all the graces with which I have enriched you to insure your eternal salvation. I could have had you born in a forest in Barbary; that is what I did to many others, but I had you born in the Catholic Faith; I had you raised by such a good father, such an excellent mother, with the purest instructions and teachings. If you are damned in spite of that, whose fault will it be? Your own, My son, your own: ‘Thy damnation comes from thee.’

“I could have cast you into hell after the first mortal sin you committed, without waiting for the second: I did it to so many others, but I was patient with you, I waited for you for many long years. I am still waiting for you today in penance. If you are damned in spite of all that, whose fault is it? Your own, My son, your own: “Thy damnation comes from thee.” You know how many have died before your very eyes and were damned: that was a warning for you. You know how many others I set back on the right path to give you the good example. Do you remember what that excellent confessor told you? I am the one who had him say it. Did he not enjoin you to change your life, to make a good confession? I am the One who inspired him. Remember that sermon that touched your heart? I am the One who led you there. And what has happened between you and Me in the secret of your heart, …that you can never forget.

Those interior inspirations, that clear knowledge, that constant remorse of conscience, would you dare to deny them? All of these were so many aids of My grace, because I wanted to save you. I refused to give them to many others, and I gave them to you because I loved you tenderly. My son, My son, if I spoke to them as tenderly as I am speaking to you today, how many others souls return to the right path! And you… you turn your back on Me. Listen to what I am going to tell you, for these are My last words: You have cost Me My blood; if you want to be damned in spite of the blood I shed for you, do not blame Me, you have only yourself to accuse; and throughout all eternity, do not forget that if you are damned in spite of Me, you are damned because you want to be damned: ‘Thy damnation comes from thee.’ “

O my good Jesus, the very stones would split on hearing such sweet words, such tender expressions. Is there anyone here who wants to be damned, with so many graces and aids? If there is one, let him listen to me, and then let him resist if he can.

Baronius relates that after Julian the Apostate’s infamous apostasy, he conceived such great hatred against Holy Baptism that day and night, he sought a way in which he might erase his own. To that purpose he had a bath of goat’s blood prepared and placed himself in it, wanting this impure blood of a victim consecrated to Venus to erase the sacred character of Baptism from his soul. Such behavior seems abominable to you, but if Julian’s plan had been able to succeed, it is certain that he would be suffering much less in hell.

Sinners, the advice I want to give you will no doubt seem strange to you; but if you understand it well, it is, on the contrary, inspired by tender compassion toward you. I implore you on my knees, by the blood of Christ and by the Heart of Mary, change your life, come back to the road that leads to heaven, and do all you can to belong to the little number of those who are saved. If, instead of this, you want to continue walking on the road that leads to hell, at least find a way to erase your baptism. Woe to you if you take the Holy Name of Jesus Christ and the sacred character of the Christian engraved upon your soul into hell! Your chastisement will be all the greater. So do what I advise you to do: if you do not want to convert, go this very day and ask your pastor to erase your name from the baptismal register, so that there may not remain any remembrance of your ever having been a Christian; implore your Guardian Angel to erase from his book of graces the inspirations and aids he has given you on orders from God, for woe to you if he recalls them! Tell Our Lord to take back His faith, His baptism, His sacraments.

You are horror-struck at such a thought? Well then, cast yourself at the feet of Jesus Christ and say to Him, with tearful eyes and contrite heart: “Lord, I confess that up till now I have not lived as a Christian. I am not worthy to be numbered among Your elect. I recognize that I deserve to be damned; but Your mercy is great and, full of confidence in Your grace, I say to You that I want to save my soul, even if I have to sacrifice my fortune, my honor, my very life, as long as I am saved. If I have been unfaithful up to now, I repent, I deplore, I detest my infidelity, I ask You humbly to forgive me for it. Forgive me, good Jesus, and strengthen me also, that I may be saved. I ask You not for wealth, honor or prosperity; I ask you for one thing only, to save my soul.”

And You, O Jesus! What do You say? O Good Shepherd, see the stray sheep who returns to You; embrace this repentant sinner, bless his sighs and tears, or rather bless these people who are so well disposed and who want nothing but their salvation. Brothers, at the feet of Our Lord, let us protest that we want to save our soul, cost what it may. Let us all say to Him with tearful eyes, “Good Jesus, I want to save my soul,” O blessed tears, O blessed sighs!

Conclusion

Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved, will be saved; and that no one can be damned if he does not want to be. And if it is true that few are saved, it is because there are few who live well. As for the rest, compare these two opinions: the first one states that the greater number of Catholics are condemned; the second one, on the contrary, pretends that the greater number of Catholics are saved. Imagine an Angel sent by God to confirm the first opinion, coming to tell you that not only are most Catholics damned, but that of all this assembly present here, one alone will be saved. If you obey the Commandments of God, if you detest the corruption of this world, if you embrace the Cross of Jesus Christ in a spirit of penance, you will be that one alone who is saved.

Now imagine the same Angel returning to you and confirming the second opinion. He tells you that not only are the greater portion of Catholics saved, but that out of all this gathering, one alone will be damned and all the others saved. If after that, you continue your usuries, your vengeances, your criminal deeds, your impurities, then you will be that one alone who is damned.

What is the use of knowing whether few or many are saved? Saint Peter says to us, “Strive by good works to make your election sure.” When Saint Thomas Aquinas’s sister asked him what she must do to go to heaven, he said, “You will be saved if you want to be.” I say the same thing to you, and here is proof of my declaration. No one is damned unless he commits mortal sin: that is of faith. And no one commits mortal sin unless he wants to: that is an undeniable theological proposition. Therefore, no one goes to hell unless he wants to; the consequence is obvious. Does that not suffice to comfort you? Weep over past sins, make a good confession, sin no more in the future, and you will all be saved. Why torment yourself so? For it is certain that you have to commit mortal sin to go to hell, and that to commit mortal sin you must want to, and that consequently no one goes to hell unless he wants to. That is not just an opinion, it is an undeniable and very comforting truth; may God give you to understand it, and may He bless you. Amen.

Highway to Hell

Cardinal Kasper and the Synod on the Family is paving the highway to hell.

http://www.catholicnews.com/data/stories/cns/1404088.htm

The words of the Cardinal from the video are as follows:

It’s a civil marriage and the civil marriage is not sacramental, but can be seen some essential marriage elements of a marriage and family.  There is love, there is commitment, there is exclusivity, it is forever, and there is prayer life, there are children, they’re well educated in Christian faith – many things are there, and especially, there is a public dimension.  It’s now a new situation of marriage.  They are living together.  They love each other and to say every sexual act is sinful, that’s different.  If you tell people who live in this way, and they do it in a responsible way, to tell them that’s adultery, permanent adultery, I think they would fear insulted and offended.  We must be very careful also in our language to say you are living in a permanent adultery  Such a sexual relation within such a couple has also its positive values, it’s not only its negative values, and I think the first word the church always, in every situation, is a “yes.”  I’m happy that God gives you this love and that you can express this love. It’s not the fullness already, but who of us loves God and loves the neighbor as he should do it?  We are all on the way, and so it’s a question of accompanying this couple, and so I can encourage them to do according to their conscience when it is a very mature conscience.  On God everybody has always, if he wants, a chance.  And God gives a new chance.  After a shipwreck, you do not get a new ship but you can have a plank in order to survive.  And that’s the mercy of God.”

Our Lord Jesus Christ condemned adultery in Sacred Scripture.  The words of Our Lord are being attacked by Cardinal Kasper.  He is completely attacking the Sacrament of Matrimony.  Our Lady of Good Success told us that “The Sacrament of Holy Matrimony would be attacked and profaned.”  And we see this all the way at the top of the Church.   This love Cardinal Kasper speaks of is a false love.  The definition of love is to will the good of another.  Cardinal Kasper wills that people thrust themselves into hell and he happily paves the highway for them.

Of course, don’t tell people that they are in perpetual mortal sin and sending themselves to hell for all eternity.  Oh, no, the Church doesn’t do that anymore.   The worst sin we could possibly commit is to “offend” someone.

The Catholic Church is following in the footsteps of the Protestant revolutionaries.

Cardinal Kasper insists that the teachings of Christ, concerning the indissolubility of the marriage bond, has become an unbearable burden for those who have remarried while they have a living spouse.  And to say that they are living in adultery would only insult and offend them.  We should be very careful with our language and not say that they are living in adultery, according to the Cardinal.  He goes on to say that although it’s not a Sacramental Marriage, it is a civil marriage and may have some essential elements of marriage and family.

How can there be love in an adulterous relationship?  What virtue is there in having a commitment to doing something that is wrong even if you do it with another exclusively? Can it really be a good thing to do this forever, to pray while doing it and to do it publicly?  What is it that we have here?  A commitment to live in gross sin exclusively with another, to do it forever and pray while doing it?  This is not Marriage.  Apparently, there will be children involved in this.  How can they be educated in the Christian faith if they’re not living in a Catholic home? How can these people ever hope to raise any children in the Catholic Faith if they are committing adultery right in front of their faces every day?  The Cardinal didn’t say Catholic, though.  He said Christian faith, didn’t he?  I wonder why that is?  One can be Christian and not Catholic it seems.  Someone can surely be Catholic and not Christian, that’s for sure.  But they cannot be Catholic and live in adultery at the same time!  That’s simple enough, isn’t it?  This is not a new situation of Marriage, is it?  It is an adulterous situation.  The people are living together, yes, but they do not have the benefit of Marriage.  How can this show any kind of real responsibility? Not to tell them that this is adultery, permanent adultery, would be the irresponsible thing to do.  Better for them to feel insulted and offended now then on the Day of Judgment.  The Just Judge is surely insulted and offended.  Sexual relations within an adulterous marriage can have no positive value.  I will commit adultery with you exclusively, until adultery does us part?  Is that how it goes now?  It seems that Cardinal Kasper and his gang have just condemned these two people to live as unrepentant public sinners; to live in adultery and that, perpetually.

Apparently the College of Cardinals in Rome is convinced that the moral government of God is democracy, where those who think their theology should be in the majority, and have managed to accumulate power to themselves, can thereby seek to codify their doctrinal opinions in the Code of Canon Law. But the last time I checked, the kingdom of God was still a Theocracy.

It seems that the will of the people is law to these men.  They have forgotten the law of God and they seek to wipe out every iota of what Our Lord Jesus Christ said on Marriage.

I fear the Pope may abdicated his responsibility of upholding God’s Moral Law, and pawn it off to the College of Cardinals thereby establishing that it is now the malformed conscience of unrepentant public sinners that will define what is Catholic Morality.

http://ncronline.org/blogs/simply-spirit/underreported-survey-responses-synod-family-valuable-tool-vatican

What a tragedy it is to have people like Cardinal Kasper using the Sacred Scripture to plead for sin.  He’s using God’s Holy Word to justify adultery.  What we are witnessing here is now a all out full frontal attack against the Catholic Religion by the Freemasons that have infiltrated the Church.

God Himself has already given us His Universal Marriage Law.  He doesn’t need Cardinal Kasper to redefine the Sacrament of Holy Matrimony!  A  democracy “gone bad” is mob rule.  This is what we see in the Synod on the Family – mob rule of the church!

They are desacralizing and decatholicizing the Church to the point where She is unrecognizable.  People know longer see the Church as the bullwark of the moral law.

Our Lady of LaSalette had this to say about the Priests of the Church, such as Cardinal Kasper:

“The priests, ministers of my Son, the priests, by their wicked lives, by their irreverence and their impiety in the celebration of the holy mysteries, by their love of money, their love of honors and pleasures, and the priests have become cesspools of impurity. Yes, the priests are asking vengeance, and vengeance is hanging over their heads. Woe to the priests and to those dedicated to God who by their unfaithfulness and their wicked lives are crucifying my Son again! The sins of those dedicated to God cry out towards Heaven and call for vengeance, and now vengeance is at their door, for there is no one left to beg mercy and forgiveness for the people. There are no more generous souls; there is no one left worthy of offering a stainless sacrifice to the Eternal for the sake of the world.”

She also said this about our time:

“The Church will be in eclipse, the world will be in dismay.”

For those who can see the obvious, the True Church is in eclipse, as prophesied by Our Lady of LaSalette.

Rome must return to the True Faith and repent of this wickedness.

If they don’t, more and more souls will be going down that highway to hell, spurred on by these Princes of the Church, and even the Sovereign Pontiff himself.

~ Damsel of the Faith

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