Tag Archives: Saint Michael

Exorcism and Saint Michael who is like unto God because he’s humble

This slideshow requires JavaScript.

With other angels or on his own, Saint Michael is mentioned throughout the Sacred Scriptures. He is successful in his battle against Satan because of his humility, which makes him, as his name indicates, one Who Is Like Unto God. Saint Michael does not get in God’s way with sin and pride and all that is demonic. Instead, Saint Michael lets God shine through himself to the greater honor and glory of God.

There is a prayer to Saint Michael which all can say, a prayer which many popes have indicated be said after Holy Mass, a short version of a longer version of a much longer version. The short version is available to all as it is stripped of direct commands to Satan, and instead directs the one praying to make a humble petition to Saint Michael:

Saint Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the devil; May God rebuke him, we humbly pray; And do thou, O Prince of the Heavenly Host, by the power of God, thrust into hell Satan and all evil spirits who wander through the world for the ruin of souls. Amen.

Great! But many are not content with that, thinking that if one does not personally and in the first person make brave to rebuke Satan, directly commanding him to depart (which is always an exorcism, not just “delivery”), then all prayers to Saint Michael and to God Himself are useless, stupid, a distraction, not permitting one to show how powerful one is oneself over against Satan. And so they command Satan though they are not exorcists and are therefore not expressly mandated by their bishops to do so in the name of Jesus. They say they have empirical proof that they are powerful over against Satan, that they are the ones who know better, who are special, who don’t have to be “limited” to humble petition because simple prayer is NOTHING! Really? Just. Wow. They say simple prayer has no effect. It’s only when they themselves do exorcisms and speciouly call those exorcisms mere private and pious prayer (how very ironic) that things happen…. Yeah, I bet that’s exactly right. Things happen. Satan plays a mind game with them, making those raising themselves up look like they have POWER! Ooooh! “Power.”

It is said that what they do is simple and not solemn, private and not public, relatively modern instead of relatively ancient, short and not long, “delivery” instead of exorcism… all false distinctions meant to say that directly commanding Satan is not an exorcism. Here’s the deal: Commanding Satan is always and in every instance an exorcism by definition. That’s precisely why they do it. But they are also those who say that 2+2=5. Pfft.

It is said that some guy at Ecclesia Dei in a response to a private person (a priest) said it was O.K. to just go ahead and recite the longer version, with the exorcisms as part of one’s private, pious prayer. But an exorcism, however quietly said in a hidden manner, is always, by definition, a public act of the Church, drawing on the merits of Christ and the saints. But it seems to me that this private suggestion by Ecclesia Dei is not legislation for the whole church, nor does it undo previous and authoritative decisions that this is not to be done except with the express mandate of the local ordinary as we see in the universal law of the Church.

When I was a kid, I remember seeing the longer versions of the Saint Michael prayer with the exorcisms, with an accompanying indication that the exorcisms were to be skipped by those who are not mandated to do exorcisms. But I digress.

Humbly following canon law and the mind of the legislator as expressed in authoritative decisions about the same and as directed to the universal Church is, it seems to me, the way to go. Humility in the midst of the Church is way to go. God does not penalize us if we act with humility. Saint Michael does not abandon us if we act with humility. Our guardian angels do not mock us if we act with humility.

Again, what Ecclesia Dei did was not only not presented for approval by the Holy Father in forma specifica, but it was also not declared that it was approved by the Prefect of the Congregation for the Doctrine of the Faith.

In my experience, it’s when laity and priests who are not exorcists just go ahead and do exorcisms that problems begin.

5 Comments

Filed under Angels

Exorcism law for Catholics: Instruction on Healing 2000; Inde ab aliquot annis 1985; Amorth; Ecclesia Dei dubia 2015

LOURDES-MICHAEL

This is in Saint Michael’s chapel above the grotto in Lourdes, France.

[[ This commentary has been slightly revised and updated with the addition of the Ecclesia Dei response to dubia. ]]

The four matters commented upon here:

  1. Instruction on Prayers for Healing (14 December 2000) [Feast of St John of the Cross, who hated sensationalism]
  2. Inde ab aliquot annis (29 September 1985) [Feast of St Michael the Archangel (and now Gabriel and Raphael as well)]
  3. A citation from Father Amorth
  4. Response to dubia set forth by a priest to the Commission “Ecclesia Dei” – 26 June 2015 [Feast day of Josemaría Escrivá de Balaguer, which may indicate the provenance of the dubia ;-) ]

The Instruction of 14 December 2000 was approved by the ordinary session of the Congregation for the Doctrine of the Faith and shown to and approved by Saint John Paul II. This document cites Inde ab aliquot annis, which was also signed by Cardinal Ratzinger while Prefect of the CDF under Saint John Paul II.

Why you should read this post: Because we’ll be seeing lots more exorcisms taking place with all the new exorcists coming on board. This will help you keep your wits about you, knowing what the Church actually says about such things amidst all the various opinions. A couple of generations have gone by with almost no exorcists appointed in the entire Church. This means a loss of experiential wisdom, a risk of sensationalism, a risk of pride in going up against Satan. Let’s take a look at what the Church actually says. I don’t apologize for taking no prisoners. This is too important.

========================================

CONGREGATION FOR THE DOCTRINE OF THE FAITH
INSTRUCTION ON PRAYERS FOR HEALING 14 December 2000

[Let’s skip right to the disciplinary norms:]

Art. 1 – It is licit for every member of the faithful to pray to God for healing. When this is organized in a church or other sacred place, it is appropriate that such prayers be led by an ordained minister. [Since the distinction is about the place in which this happens, the logic is that it would be inappropriate for those who are not ordained to lead organized prayer for healing in a church or other sacred place.]

Art. 2 – Prayers for healing are considered to be liturgical if they are part of the liturgical books approved by the Church’s competent authority; otherwise, they are non-liturgical.

Art. 3 – § 1. Liturgical prayers for healing are celebrated according to the rite prescribed in the Ordo benedictionis infirmorum of the Rituale Romanum (28) and with the proper sacred vestments indicated therein.

§ 2. In conformity with what is stated in the Praenotanda, V., De aptationibus quae Conferentiae Episcoporum competunt (29) of the same Rituale Romanum, Conferences of Bishops may introduce those adaptations to the Rite of Blessings of the Sick which are held to be pastorally useful or possibly necessary, after prior review by the Apostolic See.

Art. 4 – § 1. The Diocesan Bishop has the right to issue norms for his particular Church regarding liturgical services of healing, following can. 838 § 4.

§ 2. Those who prepare liturgical services of healing must follow these norms in the celebration of such services.

§ 3. Permission to hold such services must be explicitly given, even if they are organized by Bishops or Cardinals, or include such as participants. Given a just and proportionate reason, the Diocesan Bishop has the right to forbid even the participation of an individual Bishop. [This, of course, has historical reference to the one time Archbishop, Emmanuel Milingo, who was forbidden to participate in such things in the Archdiocese of Milan. Milingo was “laicized” / dismissed from the clerical state in 2009.]

Art. 5 – § 1. Non-liturgical prayers for healing are distinct from liturgical celebrations, as gatherings for prayer or for reading of the word of God; these also fall under the vigilance of the local Ordinary in accordance with can. 839 § 2. [All of this should be obvious, but the abundance of disobedience requires that this be reiterated. The cry “We can do whatever we want!” is frequently to be heard, just as Satan’s cry of “Non serviam!” (I will not serve!) is likewise frequently heard. When there is disobedience you can be sure Satan is nearby.]

§ 2. Confusion between such free non-liturgical prayer meetings and liturgical celebrations properly so-called is to be carefully avoided. [In fact, I’ve never even once seen anything that was not confused.]

§ 3. Anything resembling hysteria, artificiality, theatricality or sensationalism, above all on the part of those who are in charge of such gatherings, must not take place. [Jesus doesn’t like hysteria. Really, He doesn’t. Jesus wrought exorcisms with quiet authority. Hysteria is a result of faked authority.]

Art. 6 – The use of means of communication (in particular, television) in connection with prayers for healing, falls under the vigilance of the Diocesan Bishop in conformity with can. 823 and the norms established by the Congregation for the Doctrine of the Faith in the Instruction of March 30, 1992.(30)

Art. 7 – § 1. Without prejudice to what is established above in art. 3 or to the celebrations for the sick provided in the Church’s liturgical books, prayers for healing – whether liturgical or non-liturgical – must not be introduced into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours. [Wow. There. They said it. Totally cool. This happened and, I think, happens all the time, especially in Confession. That’s extremely imprudent. People recall the practice of Alphonsus Liguori, but not really. There is never a citation. Anyway, this is the legislation of Church now and it must be obeyed.]

§ 2. In the celebrations referred to § 1, one may include special prayer intentions for the healing of the sick in the general intercessions or prayers of the faithful, when this is permitted.

Art. 8 – § 1. The ministry of exorcism must be exercised in strict [“strict”] dependence on the Diocesan Bishop, and in keeping with [1.] the norm of can. 1172 [which I’ll try to present in another post with a document I presented to some 150 exorcists many years ago, but the idea is that the express mandate of the local ordinary is necessitated for an imprecatory exorcism], [2.], the Letter of the Congregation for the Doctrine of the Faith of September 29, 1985,(31) [which we will comment on further below], and [3.] the Rituale Romanum (32) [which will need its own series to comment upon].

§ 2. The prayers of exorcism contained in the Rituale Romanum must remain separate from healing services, whether liturgical or non-liturgical. [Get it? It’s not to be done. No direct commands to Satan in any kind of healing service. That ends about 99% of healing services.]

§ 3. It is absolutely forbidden to insert such prayers of exorcism into the celebration of the Holy Mass, the sacraments, or the Liturgy of the Hours. [And no matter how clear and repeatedly this is said, there will be people who will try to find loopholes. Read it: “Absolutely forbidden.” It is absolutely wrong. Nefas est! And, Fathers, to be explicit to the max: DO NOT DO THIS IN CONFESSION].

Art. 9 – Those who direct healing services, whether liturgical or non-liturgical, are to strive to maintain a climate of peaceful devotion in the assembly and to exercise the necessary prudence if healings should take place among those present; when the celebration is over, any testimony can be collected with honesty and accuracy, and submitted to the proper ecclesiastical authority. [One might find examples of the correct way of doing this in Lourdes.]

Art. 10 – Authoritative intervention by the Diocesan Bishop is proper and necessary when abuses are verified in liturgical or non-liturgical healing services, or when there is obvious scandal among the community of the faithful, or when there is a serious lack of observance of liturgical or disciplinary norms. [This is a reprimand to Bishops for not fulfilling their role of governance. In my experience, this is because those very bishops were happy to have such abuses take place, thinking that this was the nice thing to do].

The Sovereign Pontiff John Paul II, at the Audience granted to the undersigned Cardinal Prefect, approved the present Instruction, adopted in Ordinary Session of this Congregation, and ordered its publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, September 14, 2000, the Feast of the Triumph of the Cross.

+ Joseph Card. RATZINGER
Prefect

+ Tarcisio BERTONE, S.D.B. Archbishop Emeritus of Vercelli
Secretary

============================================================

CONGREGATION FOR THE DOCTRINE OF THE FAITH

Letter to Ordinaries regarding norms on Exorcism

INDE AB ALIQUOT ANNIS – 29 September 1985

Your most Reverend Excellency,

Recent years have seen an increase in the number of prayer groups in the Church aimed at seeking deliverance from the influence of demons, while not actually engaging in real exorcisms. These meetings are led by lay people, even when a priest is present.

As the Congregation for the Doctrine of the Faith has been asked how one should view these facts, this Dicastery considers it necessary to inform Bishops of the following response:

1. Canon 1172 of the Code of Canon Law states that no one can legitimately perform exorcisms over the possessed unless he has obtained special and express permission from the local Ordinary (§ 1), and states that this permission should be granted by the local Ordinary only to priests who are endowed with piety, knowledge, prudence and integrity of life (§ 2). Bishops are therefore strongly advised to stipulate that these norms be observed.

2. From these prescriptions it follows that it is not even licit that the faithful use the formula of exorcism against Satan and the fallen angels, extracted from the one published by order of the Supreme Pontiff Leo XIII, and even less that they use the integral text of this exorcism. Bishops should take care to warn the faithful, if necessary, of this. [“the faithful” – this speaks to individuals. The next paragraph speaks to groups. But in this paragraph 2 one sees that individuals even privately are absolutely forbidden to use the exorcism prayer from Leo XIII or anything extracted from it. That’s clear and strong. Priests generally are included, except for those who have the “special and express permission from the local Ordinary”. Disobey and you will get yourself in trouble. Disobedience is a sign of Satan’s presence. Disobedience is an open invitation to Satan to do his demonic worst.]

3. Finally, for the same reasons, Bishops are asked to be vigilant so that – even in cases that do not concern true demonic possession – those who are without the due faculty [priests included] may not conduct meetings during which invocations, to obtain release, are uttered in which demons are questioned directly and their identity sought to be known. [Priests without the due faculty still insist that because of the language in this paragraph they can still address Satan directly, so as to “bind” him, or some such thing, as if this were not an exorcism when, clearly, as a direct command to Satan, it is the very definition of an exorcism. Let’s just say it: forcing Satan with direct commands to answer questions and to reveal their identity is the very definition what is to go on in an exorcism, those direct commands being exorcisms is and of themselves in the larger exorcism or, in this case, with malicious deceit, the larger “deliverance” (which is actually an exorcism done in disobedience.]

Drawing attention to these norms, however, should in no way distance the faithful from praying that, as Jesus taught us, they may be delivered from evil (cf. Mt 6:13). [Exactly right. One may ask our Heavenly Father to rebuke Satan, as did Saint Michael himself. And this is how Jesus, the very Son of the Living God, told us all how to pray. Why is it that people think Jesus’ advice should be despised as worthless, or think themselves better than Saint Michael? I think that many have been misled, and that many think that they have to have power by way of doing exoricms, even to the point of disobeying the Church to do this. But such disobedience is to make friends with Satan.] Finally, Pastors may take this opportunity to recall what the Tradition of the Church teaches concerning the role proper to the sacraments and the intercession of the Blessed Virgin Mary, of the Angels and Saints in the Christian’s spiritual battle against evil spirits. [Indeed, Confession is so very important. But don’t do exorcisms in Confession.]

I take the opportunity to express my deepest respects,

Your most esteemed in Christ,

Joseph Cardinal Ratzinger
Prefect

Alberto Bovone
Secretary

=========================

At this point, some quote Father Amorth (an old friend), in An Exorcist: More Stories, 189-90 (translated from a book going back to January 1992 in Italian, by the way…), to say that…

official exorcisms are not allowed [by non-exorcists]; they are reserved exclusively for the exorcist. The same holds true for the exorcism of Leo XIII, even though it is now part of the public domain. The private use of such exorcisms is another matter; at least, this is how I understand the above-cited document.

“At least, this is how I understand…” he says tentatively.

  • Are there “unofficial” exorcisms? Any direct command to Satan is an exorcism. Doing an exorcism needs the special and express permission of the local Ordinary.
  • He is right to mock the mere fact of something merely being published widely (“Part of the public domain”). The fact of leaflets spread about by private individuals is not the granting of a special and express permission!

But, let’s see if the much later document of “Ecclesia Dei” in 2015 has anything pertinent to say about anything private:

=================================

Congregatio pro Doctrina Fidei
Pontificia Commissio “Ecclesia Dei”
Prot. N. 153/2009 – 26 June 2015*

[…] Thank you for your letter of 9 June 2015 [an instantaneous response], in which you submitted two dubia regarding the use of the Rituale Romanum of the Extraordinary Form (which is in fact the editio typica dated 1952).

In relation to the first dubium, namely “is a priest allowed to publicly and / or privately use the Exorcismus in satatam et angelos apostaticos (the so-called Exorcism of Leo XIII) found in Title XII of the 1956 Rituale Romanum without express permission of the local Ordinary”, this Pontifical Commission would respond as follows:

  • Pursuant to Can. 1172 § 1, no one may carry out an act of exorcism over persons without the special and express permission of the local Ordinary. Accordingly, any use, whether public or private, of the Exorcism of Leo XIII over persons is subject to such special and express permission of the local Ordinary.
  • As regards the public use of said Exorcism in situations other than over persons, such as over places, objects, or in other circumstances, this is also subject to the authorization of the Ordinary, in accordance with the opening rubric to be found in chapter III of Title XII of the 1952 Rituale: “Sequens exorcismus recitari potest ab Episcopis, nec non a Sacerdotibus, qui ab Ordinariis suis ad id auctoritatem habeant”. Indeed, it does not appear that any later legislation ever lifted the rule laid down by this rubric, which therefore remains in force. As for the letter Inde ab aliquot annis of the CDF of 29 September 1985, this letter deals with the question of the use of the Exorcism by laypersons, and is therefore of no consequence as to the situation of priests. It should further be noted that by “public” use of the Exorcism, one should understand any use made by a priest in the name and with the authority of the Church for the benefit of the faithful.
  • As regards the private use of the Exorcism of Leo XIII by priests, i.e. outside of any pastoral context and / or request by the faithful, and simply as a pia oratio, this Dicastery sees no grounds for which to deny this to priests on the basis of the discipline currently in force. That said, the competent authorities of the […edited out…] remain free, should they deem it appropriate, to provide its members with internal guidelines or rules [for further restriction, obviously] in this regard. [“Ecclesia Dei” rules out this exorcism of Leo XIII being used for the benefit of any member of the faithful and for any benefit whatsoever of the faithful such as over places at the request of the faithful if there is no special and express permission of the local Ordinary for a priest to do this as a duly authorized exorcist. “Ecclesia Dei” concedes a private usage that is to be unknown to anyone but the priest himself ( – over himself? or his domicile? – ) and only as a “pious prayer”. But an imprecatory (by direct command) exorcism as is had with the Exorcism of Leo XIII is not, by definition, a deprecatory (by request to Jesus or the saints) exorcism. The latter could be seen as a “pious prayer” such as the ending of “The Lord’s Prayer”. But the Leo XIII exorcism is definitely not that. It directly places monstrous, arrogant, violent Satan under the authority of Christ and the Church, drawing on the merits of Christ and the saints as an imprecatory exorcism wrought be a duly authorized priest-exorcist. Is this concession about using the Leo XIII exorcism as a “pious prayer” saying that a priest can privately go ahead and recite the Leo XIII exorcism, but just don’t mean what you say? I wonder what Satan would make of that. Does not meaning what you say make a mockery both of exorcism and of prayer? I wonder what Satan would make of that. I simply don’t know what to make of this. I’m not privately or publicly going to encourage priests to do exorcisms over themselves or anything of theirs such as private living quarters even privately even a “pious prayer” (whatever that means) based on an utterly nonsensical private answer to private dubia by a Secretary of a Commission, which answer, by the way, does not bear the public affirmation of the Cardinal Prefect of CDF of the time. Sorry + Guido Pozzo. But perhaps someone would like to explain this “pious prayer” thing to me. The comments box is open. Someone suggested that “merely addressing them” (the demons) is just fine as such an address is not mentioned. My question is: Why the hell would you be concerned with addressing demons if you are not doing an exorcism as duly authorized by the local ordinary to do that? Are the demons your good buds? ST II-II 90. ad. 2 is cited to say that it’s all good. Seriously? Muddled application, my friend. The same fellow says that none of the above restrictions are concerned with “adjuring them” (the demons). To be pedantic, “to adjure” is a direct literal translation from the Greek “exorcism” into Latin: To say “I adjure you, Satan” is exactly the same as to say “I exorcise you, Satan”. In their desire to have communication with the demons[!] people are dealing with fire. I fear for them. You should rethink this throw away concession, + Guido Pozzo.]

In relation to the second dubium, namely “can a deacon validly confect blessings which are not expresse jure permitted to him in the 1956 Rituale Romanum”, this Pontifical Commission would respond that regardless of the question of validity, it is clear from Can. 1169 § 3 that the faculty granted to a deacon to confect a blessing must be expressly conceded. Now, it does not appear that any such faculty has been granted to deacons by Church authority as regards the use of the blessing rites contained in the 1952 Rituale. Such concessions indeed exist in the 1984 De benedictionibus, but these are given on a rite-by-rite basis, and therefore only pertain to those particular rites referred to and laid out by that liturgical book, without any influence on the rights to use the blessings of the 1952 Rituale.

[…] + Guido Pozzo – Secretary

[*This 2015 letter was published years later in 2018 on the internet only in pdf form by Rorate. The transcription and interlinear commentary is mine].

Finally, just to end on a literary / film analogy, here’s a bit about power that was meant for good being corrupted into that which is evil. What do we become with fake authority? This is just a few seconds long:

Be careful, my fellow priests.

3 Comments

Filed under Angels, Exorcism, Priesthood

Seeing goodness in all, even in…

img_20180517_171001012~21726124031..jpg

Hanging from a spider web, very much alive, jaws ready to clamp down on anything or anyone who comes near. Some people would say, “Eeeeww!”, and have to deploy a parachute, you know, the kind drag racers use to slow down after a race. Some people, like me, would say, “COOL!” and examine whatever it is all the more closely, provoking this monster in particular to get its jaws moving. “COOL!”

I see goodness in all things, even in Satan. Does that make me bad and evil? Well, not in and of itself. One can appreciate how God created this once good angel with extreme intelligence, with infused knowledge. He hasn’t lost that, just the wisdom that should go along with it. That changes everything for him. But I can still praise God for Satan’s awesome attributes which Satan did not acquire, but were given to him, like, say, determination, like, say, well, it’s difficult to think of anything more than that!

This goes back to the clarity of Saint Thomas Aquinas, who insisted that evil was not something, but a lack of goodness that ought to be there, so that the good that remains, though out of context and bound to be unappreciated by that sinful subject, is still nevertheless good in itself. And in regard to Satan being in hell forever and ever (where he himself wants to be, with all the damned), we will praise God because of that, that is, for God’s justice and power and majesty.

Indeed, God’s love is everywhere. There are those who don’t like God’s love, those who suffer because of God’s love for them, such as those in hell, who perceive that love as incrimination and therefore their damnation, but it is only God’s love all the time, just like in heaven, but those in hell don’t see this. They lack the foundation of the wisdom they ought to have. But I can still appreciate whatever good it is that they have left in order for them to exist. That goodness comes from God.

Just to be clear, let me say this: Satan truly is very bad, and, so to speak, evil. Get it?

Saint Michael Department of Homeland Security

3 Comments

Filed under heaven, Hell, Nature

Homily 2017 09 29 – Archangels!

You’ll have to excuse me. I didn’t actually talk to much about the angels or archangels today, but rather followed the Gospel, which is always a good idea. I talk about figs, of all things. But you’ll be surprised that this is the key to being open to work of the holy angels in our lives. This is the key to understanding the exclamation of Nathaniel about Jesus and the exclamation of Jesus about Nathaniel. Humility brings us purity of heart and agility of soul. Both are necessary when dealing with the holy angels.

 

2 Comments

Filed under Angels, HOMILIES, Spiritual life

Saint Michael: God’s first police officer

saint Michael carries police officer to heaven

All the law enforcement and firemen I know – whether Catholic or Baptist or whatever – invoke Saint Michael the Archangel. Hey! He’s all over the Sacred Scriptures! It’s a really bad idea to do some misdeed against law enforcement when they have Saint Michael looking after them. He doesn’t take it kindly when his own are dissed. I sure wouldn’t want Saint Michael angry with me.

St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.

4 Comments

Filed under Officer Down!

Saints Catherine, Michael, George…

saint catherine of alexandria

As with Saint George and Saint Michael, there are those who doubt the existence of other saints such as the Great Saint Catherine of Alexandria. What’s to be done?

saint michael

Seeing my post on Saint George the Dragon Slayer on this, his feast day, a priest wrote in just now about what he had done:

As I wrote to a friend […] who denied the existence of St Catherine of Alexandria (mutatis mutandis):

“When you stand before the judgment seat of God and the scales of justice are perfectly balanced between your good deeds and your bad, St Catherine will come, having plucked but one tiny feather from a wing of St. Michael the Archangel, and place it among your bad deeds and you shall be damned for evermore in the flames of Hell.”
Wow. I love that. And then, from Jesus:
“At the judgment, the men of Nineveh will arise with this generation and condemn it, because they repented at the preaching of Jonah; and there is something greater than Jonah here. At the judgment the queen of the south will arise with this generation and condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and there is something greater than Solomon here” (Matthew 12:41-42 nab).
And I would add this amidst confusion regarding the confusion of Amoris laetitia:
  • The men of this generation who have accepted into their lives the enthralling love and mercy of Jesus in that which befits such love and mercy, repentance, contrition, amendment… these men will arise to condemn this generation, for they also had the love and mercy and truth of Jesus crucified and risen before them, and they did not accept him, but turned away in self-referentiality, self-congratulation, into casuistic mind-games of self-absorbed neo-Pelagian sycophantic following of the Promethean gods of our day.
So, there we have it. Jesus will come to judge the living and the dead and the world by fire. Amen.

2 Comments

Filed under Confession, Mercy, Saints