The Holy Sacrifice Of The Mass And Fleeing All Uncleanness

 

To My Readers: This week guest poster John Gregory reminds us about what a treasure we have in the Most Holy Sacrifice of the Mass. In an age of near universal apostasy, if any Traditionalist Catholic has access to a True Mass, remember how blessed you are by God and resolve never to take the Mass for granted!! John Gregory then reminds us of the duties and obligations we have in following the Ninth and Tenth Commandments. 

God bless you all, my dear readers.---Introibo

THE HOLY SACRIFICE OF THE MASS AND FLEEING ALL UNCLEANNESS

By John Gregory 

Christ also hath loved us, and hath delivered himself for us, an oblation and a sacrifice to God for an odour of sweetness (Ephesians 5: 2). 

The Eucharist as a Sacrifice

 

We must now proceed to explain its nature as a Sacrifice, that pastors may understand what are the principal instructions which they ought to impart to the faithful on Sundays and holy days, regarding this mystery in conformity with the decree of the holy Council (of Trent).

 

IMPORTANCE OF INSTRUCTION ON THE MASS 

This Sacrament is not only a treasure of heavenly riches, which if turned to good account will obtain for us the grace and love of God; but it also possesses a peculiar character, by which we are enabled to make some return to God for the immense benefits he bestowed upon us. 

How grateful and acceptable to God is this victim, if duly and legitimately immolated, is inferred from the following consideration.  Of the sacrifices the Old Law it is written: Sacrifice and oblation thou wouldst not; (Psalm 39: 7) and again: If thou hadst desired sacrifice, I would indeed have given it: with burnt offerings thou wilt not be delighted. (Psalm 50: 18) Now if these were so pleasing in the Lord’s sight that, as the Scripture testifies, from them God smelled a sweet savour, (Genesis 8: 21)that is to say, they were grateful and acceptable to Him; what have we not to hope from that Sacrifice in which is immolated and offered He Himself of whom a voice from heaven twice proclaimed: This is my beloved Son, in whom I am well pleased. (Matthew 3: 17) 

This mystery, therefore, pastors should carefully explain, so that when the faithful are assembled at the celebration of divine service, they may learn to meditate with attention and devotion on the sacred things at which they are present. 

Distinction of Sacrament and Sacrifice 

They should teach, then, in the first place, that the Eucharist was instituted by Christ for two purposes: one, that it might be the heavenly food of our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly Father, oftentimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of a just chastisement to clemency.  Of this thing we may observe a type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and a sacrifice. 

Nor could our Saviour, when about to offer Himself to God the Father on the altar of the cross, have given any more illustrious indication of His unbounded love towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice, which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with the greatest utility, unto the consummation of ages by the Church diffused throughout the world. 

But (between the Eucharist as a Sacrament and a Sacrifice) the difference is very great; for as a Sacrament it is perfected by consecration; as a Sacrifice, all its force consists in its oblation.  When, therefore, kept in a pyx, or borne to the sick, it is a Sacrament, not a Sacrifice.  As a Sacrament also, it is to them that receive it a source of merit, and brings with it all those advantages which have been already mentioned; but as a Sacrifice, it is not only a source of merit, but also of satisfaction.  For as, in His Passion, Christ the Lord merited and satisfied for us; so also those who offer this Sacrifice, by which they communicate with us, merit the fruit of His Passion, and satisfy. [He who celebrates Mass worthily and he who communicates worthily merit by those personal acts an increase of grace and glory.  The communicant receives moreover from the Sacrament the fruits explained above on pages 241 ff.  But Communion does not effect directly, as does the Mass, satisfaction for sin.] 

The Mass Is a True Sacrifice

 

PROOF FROM THE COUNCIL OF TRENT 

With regard to the institution of this Sacrifice, the holy Council of Trent has left no room for doubt, by declaring that it was instituted by our Lord at His Last Supper; while it condemns under anathema all those who assert that in it is not offered to God a true and proper Sacrifice; or that to offer means nothing else than that Christ is given as our spiritual food. 

Nor did (the Council) omit carefully to explain that to God alone is offered this Sacrifice.  For although the Church sometimes offers Masses in honor and in memory of the Saints, yet she teaches that the Sacrifice is offered, not to them, but to God alone, who has crowned the Saints with immortal glory.  Hence the priest never says: I offer Sacrifice to thee Peter, or to thee Paul; but, while he offers Sacrifice to God alone, he renders Him thanks for the signal victory won by the blessed martyrs, and thus implores their patronage, that they, whose memory we celebrate on earth, may vouchsafe to intercede for us in heaven. 

PROOF FROM SCRIPTURE 

This doctrine, handed down by the Catholic Church, concerning the truth of this Sacrifice, she received from the words of our Lord, when, on that last night, committing to His Apostles these same sacred mysteries, He said: Do this for a commemoration of me; (Luke 22: 19; 1 Corinthians 11: 24) for then, as was defined by the holy Council, He ordained them priests, and commanded that they and their successors in the priestly office, should immolate and offer His Body. 

Of this the words of the Apostle to the Corinthians also afford a sufficient proof: You cannot drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils.  As then by the table of devils must (1 Corinthians 10: 20) be understood the altar on which sacrifice was offered to them; so also—if the conclusion proposed to himself by the Apostle is to be legitimately drawn—by the table of the Lord can be understood nothing else than the altar on which Sacrifice was offered to the Lord. 

Should we look for figures and prophecies of this Sacrifice in the Old Testament, in the first place Malachy most clearly prophesied thereof in these words: From the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation; for my name is great among the Gentiles, saith the Lord of hosts. (Malachy 1: 11) 

Moreover, this victim was foretold, as well before as after the promulgation of the Law, by various kinds of sacrifices; for this victim alone, as the perfection and completion of all, comprises all the blessings which were signified by the other sacrifices.  In nothing, however, do we behold a more lively image of the Eucharistic Sacrifice than in that of Melchisedech; for the Saviour Himself offered to God the Father, at his Last Supper, His body and blood, under the appearances of bread and wine, declaring that He was constituted a priest for ever, after the order of Melchisedech. (Hebrews 7: 3) 

Excellence of the Mass

 

THE MASS IS THE SAME SACRIFICE AS THAT OF THE CROSS 

We therefore confess that the Sacrifice of the Mass is and ought to be considered one and the same Sacrifice as that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered Himself, once only, a bloody Sacrifice on the altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose Sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord: Do this for a commemoration of me. 

The priest is also one and the same, Christ the Lord; for the ministers who offer Sacrifice, consecrate the holy mysteries, not in their own person, but in that of Christ, as the words of consecration itself show, for the priest does not say: This is the body of Christ, but, This is my body; and thus, acting in the Person of Christ the Lord, he changes the substance of the bread and wine into the true substance of His body and  blood. 

THE MASS A SACRIFICE OF PRAISE, THANKSGIVING AND PROPITIATION 

This being the case, it must be taught without any hesitation that, as the holy Council (of Trent) has also explained, the sacred and holy Sacrifice of the Mass is not a Sacrifice of praise and thanksgiving only, or a mere commemoration of the Sacrifice performed on the cross, but also truly a propitiatory Sacrifice, by which God is appeased and rendered propitious to us.  If, therefore, with a pure heart, a lively faith, and affected with an inward sorrow for our transgressions, we immolate and offer this most holy victim, we shall, without doubt, obtain mercy from the Lord, and grace in time of need; for so delighted is the Lord with the odor of this victim that, bestowing upon us the gift of grace and repentance, He pardons our sins.  Hence this usual prayer of the Church: As often as the commemoration of this victim is celebrated, so often is the work of our salvation being done; that is to say, through this unbloody Sacrifice flow to us the most plenteous fruits of that bloody victim. 

THE MASS PROFITS BOTH THE LIVING AND THE DEAD 

Pastors should next teach that such is the efficacy of this Sacrifice that its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated.  For, according to the most authentic Apostolic tradition, it is not less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities and difficulties of every sort. 

It is hence easy to perceive, that all Masses, as being conducive to the common interest and salvation of all the faithful, are to be considered common to all. 

The Rites and Ceremonies of the Mass 

The Sacrifice (of the Mass) is celebrated with many solemn rites and ceremonies, none of which should be deemed useless or superfluous.  On the contrary, all of them tend to display the majesty of this august Sacrifice, and to excite the faithful when beholding these saving mysteries, to contemplate the divine things which lie concealed in the Eucharistic Sacrifice.  On these rites and ceremonies we shall not dwell, since they require a more lengthy exposition than is compatible with the nature of the present work; moreover priests can easily consult on the subject some of the many booklets and works that have been written by pious and learned men. 

What has been said so far will, with the divine assistance, be found sufficient to explain the principal things which regard the Holy Eucharist both as a Sacrament and Sacrifice. 

THE NINTH AND TENTH COMMANDMENTS 

“Thou shalt not covet thy neighbour’s house: neither shalt thou desire his wife, nor his servant, nor his hand-maid, nor his ox, nor his ass, nor anything that is his.” (Exodus 20: 17) 

But fornication and all uncleanness, or covetousness, let it not so much as be named among you, as becometh the saint. . . . For know ye this, and understand that no fornicator, or unclean, or covetous person (which is a serving of idols), hath inheritance in the kingdom of Christ and of God (Ephesians 5: 3, 5) 

IMPORTANCE OF INSTRUCTION ON THESE TWO COMMANDMENTS

It is to be observed, in the first place, that these two precept, which were delivered last in order, furnish a general principle for the observance of all the rest.  What is commanded in these two amounts to this, that if we wish to observe the preceding precepts of the law, we must be particularly careful not to covet.  For he who does not covet, being content with what he has, will not desire what belongs to others, but will rejoice in their prosperity, will give glory to the immortal God, will render Him boundless thanks, and will observe the Sabbath, that is, will enjoy perpetual repose, and will respect his superiors.  In fine, he will injure no man in word or deed or otherwise; for the root of all evil is concupiscence, which hurries its unhappy victims into every species of crime and wickedness.  Keeping these considerations in mind, the pastor should be more diligent in explaining this Commandment, and the faithful more ready to hear (his instruction). 

WHY THESE TWO COMMANDMENTS ARE EXPLAINED HERE TOGETHER 

We have united these two Commandments because, since their subject-matter is similar, they may be treated together.  However, the pastor may explain them either together or separately, according as he may deem it more effective for his exhortation and admonitions.  If, however, he has undertaken the exposition of the Decalogue, he should point out in what these two Commandments are dissimilar; how one covetousness differs from another—a difference noticed by Saint Augustine, in his book of Questions on Exodus. The one covetousness looks only to utility and interest, the other to unlawful desire and criminal pleasure.  He, for instance, who covets a field or house, pursues profit rather than pleasure, while he who covets another man’s wife yields to a desire of pleasure, not of profit. 

NECESSITY OF PROMULGATING THESE TWO COMMANDMENTS 

The promulgation of these two Commandments was necessary for two reasons.  The first is to explain the sixth and seventh Commandments.  Reason alone shows that to prohibit adultery is also to prohibit the desire of another man’s wife, because, were the desire lawful, its indulgence must be so too; nevertheless, many of the Jews, blinded by sin, could not be induced to believe that such desires were prohibited by God.  Nay, even after the Law had been promulgated and become known, many who professed themselves its interpreters, continued in the same error, as we learn from these words of our Lord recorded in Saint Matthew: You have heard that it was said to them of old: “Thou shalt not commit adultery,” but I say to you, etc. (Matthew 5: 28) 

The second reason (for the promulgation) of these two Commandments is that they distinctly and in express terms prohibit some things of which the sixth and seventh Commandments do not contain an explicit prohibition.  The seventh Commandment, for instance, forbids an unjust desire or endeavor to take what belongs to another; but this Commandment further prohibits even to covet it in any way, even though it could be acquired justly and lawfully, if we foresee that by such acquisition our neighbor would suffer some loss. 

THESE TWO COMMANDMENTS TEACH GOD’S LOVE FOR US

AND OUR NEED OF HIM

But before we come to the exposition of the Commandments, the faithful are first to be informed that by this law we are taught not only to restrain our inordinate desires, but also to know the boundless love of God towards us. 

By the preceding Commandments God had, as it were, fenced us round with safeguards, securing us and ours against injury of every sort; but by the addition of these two Commandments, He intended chiefly to provide against the injuries which we might inflict on ourselves by the indulgence of inordinate desires, as would easily happen were we at liberty to covet all things indiscriminately.  By this law then, which forbids to covet, God has blunted in some degree the keenness of desire, which excites to every kind of evil, so that by reason of His command these desires are to some extent diminished, and we ourselves, free from the annoying importunity of the passions, are enabled to devote more time to the performance of the numerous and important duties of piety and religion which we owe to God. 

Nor is this the only lesson of instruction which we derive from these Commandments.  They also teach us that the divine law is to be observed not only by the external performance of duties, but also by the internal concurrence of the heart.  Between divine and human laws, then, there is this difference, that human laws are fulfilled by an external compliance alone, whereas the laws of God, since He reads the heart, require purity of heart, sincere and undefiled integrity of soul.  

The law of God, therefore, is a sort of mirror, in which we behold the corruption of our own nature; and hence these words of the Apostle: I had not known concupiscence, if the law did not say: “Thou shalt not covet.” (Romans 7: 7) Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in our fallen nature; from it we know that we are born in sin, and, therefore, do we humbly fly for assistance to Him, who alone can efface the stains of sin. 

TWO PARTS OF THESE COMMANDMENTS

In common with the other Commandments, however, these two are partly mandatory, partly prohibitory. 

Negative Part

 

“THOU SHALT NOT COVET” 

With regard to the prohibitory part, the pastor should explain what sort of concupiscence is prohibited by this law, lest some may think that which is not sinful to be sinful. 

WHAT SORT OF CONCUP9ISCENCE IS NOT FORBIDDEN 

Such is the concupiscence of the spirit against the flesh; (Galatians 5: 17) or that which David so earnestly desired, namely, to long after the justifications of God at all times. (Psalm 118: 20) 

Concupiscence, then, is a certain commotion and impulse of the soul, urging men to the desire of pleasures, which they do not actually enjoy.  As the other propensities of the soul are not always sinful, neither is the impulse of concupiscence always vicious.  It is not, for instance, sinful to desire food and drink; when cold, to wish for warmth; when warm, to wish to become cool.  This lawful species of concupiscence was implanted in us by the Author of nature; but in consequence of the sin of our first parents it passed the limits prescribed by nature and became so depraved that it frequently excites to the desire of those things which conflict with the spirit and reason. 

However, if well regulated, and kept within proper bounds, it is often still the source of no slight advantage.  In the first place, it leads us to supplicate God continually, and humbly to beg of Him those things which we most earnestly desire.  Prayer is the interpreter of our wishes; and if this lawful concupiscence did not exist within us, prayer would be far less frequent in the Church of God.  It also makes us esteem the gifts of God more highly; for the more eagerly we desire anything, the dear and more pleasing will be its possession to us.  Finally, the gratification which we receive from the acquisition of the desired object increases the devotion of our gratitude to God. 

If then it is sometimes lawful to covet, it must be conceded that not every species of concupiscence is forbidden.  Saint Paul, it is true, says that concupiscence is sin; (Romans 7: 20) but his words are to be understood in the same sense as those of Moses, whom he cites, (Exodus 20: 17) as the Apostle himself declares when, in his Epistle to the Galatians he calls it the concupiscence of the flesh, for he says: Walk in the spirit, and you shall not fulfil the lusts of the flesh. (Galatians 5: 16) 

Hence that natural, well-regulated concupiscence which does not go beyond its proper limits, is not prohibited; still less do these Commandments forbid that spiritual desire of the virtuous mind, which prompts us to long for those things that war against the flesh, for the Sacred Scriptures themselves exhort us to such a desire: Covet ye my words, (Wisdom 6: 12) Come over to me all ye that desire me. (Ecclesiasticus 24: 26) 

WHAT SORT OF CONCUPISCENCE IS HERE PROHIBITED

It is not, then, the mere power of desire, which can move either to a good or a bad object that is prohibited by these Commandments; it is the indulgence of evil desire, which is called the concupiscence of the flesh, and the fuel of sin, and which when accompanied by the consent of the will, is always sinful.  Therefore only that covetousness is forbidden which the Apostle calls the concupiscence of the flesh, that is to say, those motions of desire which are contrary to the dictates of reason and outstep the limits prescribed by God. 

TWO KINDS OF SINFUL CONCUPISCENCE 

This kind of covetousness is condemned, either because it desires what is evil, such as adultery, drunkenness, murder, and such heinous crimes, of which the Apostle says: Let us not covet evil things, as they also coveted; (1 Corinthians 10: 6) or because, although the objects may not be bad in themselves, yet there is some other reason which makes it wrong to desire them, as when, for instance, God or His Church prohibit their possession; for it is not permitted us to desire these things which it is altogether unlawful to possess.  Such were, in the Old Law, the gold and silver from which idols were made, and which the Lord in Deuteronomy forbade anyone to covet. (Deuteronomy 7: 25, 26) 

Another reason why this sort of vicious desire is condemned is that it has for its object that which belongs to another, such as a house, maid-servant, field, wife, ox, ass and many other things, all of which the law of God forbids us to covet, simply because they belong to another.  The desire of such things, when consented to, is criminal, and is numbered among the most grievous sins.  For sin is committed the moment the soul, yielding to the impulse of corrupt desires, is pleased with evil things, and ether consents to, or does not resist them, as Saint James, pointing out the beginning and progress of sin, teaches when he says: Every man is tempted by his own concupiscence, being drawn away and allured; then, when concupiscence hath conceived, it bringeth forth sin; but sin, when it is completed, begetteth death. (James 1: 14) 

When, therefore, the Law says: Thou shalt not covet, it means that we are not to desire those things which belong to others.  A thirst for what belongs to others is intense and insatiable; for it is written: A covetous man shall not be satisfied with money; (Ecclesiasticus 5: 9) and of such a one Isaias says:  Woe to you that join house to house, and lay field to field. (Isaias 5: 8) 

“HIS WIFE” 

The Commandment which forbids us to covet the goods of our neighbor, is followed by another, which forbids us to covet our neighbor’s wife—a law that prohibits not only the adulterer’s criminal desire of his neighbor’s wife, but even the wish to marry her.  For of old when a bill of divorce was permitted, it might easily happen, that she who was put away by one husband might be married to another.  But the Lord forbade the desire of another’s wife lest husbands might be induced to abandon their wives, or wives conduct themselves with such bad temper towards their husbands as to make it necessary to send them away. 

But now this sin is more grievous because the wife, although separated from her husband, cannot be taken marriage by another until the husbands death.  He, therefore, who covets another man’s wife will easily fall from this into another desire, for he will wish either the death of the husband or the commission of adultery. 

The same principle holds good with regard to women who have been betrothed to another.  To covet them is also unlawful; and whoever strives to break their engagement violates one of the most holy of promises. 

And if to covet the wedded wife of another is entirely unlawful, it is on no account right to desire in marriage the virgin who is consecrated to religion and to the service of God.  But should anyone desire in marriage a married woman whom he thinks to be single, and whom he would not wish to marry if he knew she had a husband living, certainly he does not violate this Commandment.  Pharaoh (Genesis 12) and Abimelech (Genesis 20), as the Scripture informs us, were betrayed into this error; they wished to marry Sarah, supposing her to be unmarried, and to be the sister, not the wife of Abraham. 

Positive Part 

DETACHMENT FROM RICHES ENJOINED 

In order to make known the remedies calculated to overcome the vice of covetousness, the pastor should explain the positive part of the Commandment, which consists in this, that if riches abound, we set not our hearts upon them, (Psalm 61: 11) that we be prepared to sacrifice them for the sake of piety and religion, that we contribute cheerfully towards the relief of the poor, and that, if we ourselves are poor, we bear our poverty with patience and joy.  And, indeed, if we are generous with our own goods, we shall extinguish (in our own hearts) the desire of what belongs to another. 

Thoughts which Help one to Keep these Commandments 

In order to extinguish the fire of passion, it will be found most efficacious to place before our eyes the evil consequences of its indulgence. 

Among those evils the first is that by obedience to the impulse of passion, sin gains uncontrolled sway over the soul; hence the Apostle warns us: Let not sin, therefore, reign in your mortal body, so as to obey the lusts thereof. (Romans 6: 12) Just as resistance to the passions destroys the power of sin, so indulgence of the passions expels God from His kingdom and introduces sin in His Place. 

Again, concupiscence, as Saint James teaches, (James 1: 14) is the source from which flows every sin.  Likewise Saint John says: All that is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life. (1 John 2: 16) 

A third evil of sensuality is that it darkens the understanding.  Blinded by passion man comes to regard whatever he desires as lawful and even laudable. 

Finally, concupiscence stifles the seed of the divine word, sown in our souls by God, the great husbandman.  Some, it is written in Saint Mark are sown among thorns; these are they who hear the word, and the cares of the world, and the deceitfulness of riches, and the lust after other things, entering in, choke the word , and it is made fruitless. (Mark 4: 18) 

Chief Ways in which These Two Commandments are Violated 

They who, more than others, are the slaves of concupiscence, the pastor should exhort with greater earnestness to observe this Commandment.  Such are the following: those who are addicted to improper amusements, or who are immoderately given to recreation; merchants, who wish for scarcity, and who cannot bear that other buyers or sellers hinder them from selling at a higher or buying at a lower rate; those who wish to see their neighbor reduced to want in order that they themselves may profit in buying or selling; soldiers who thirst for war, in order to enrich themselves with plunder; physicians, who wish for the spread of disease; lawyers, who are anxious for a great number of cases and litigations; and artisans who, through greed for gain, wish for a scarcity of the necessaries of life in order that they may increase their profits. 

They too, sin gravely against this Commandment, who, because they are envious of the praise and glory won by others, strive to tarnish in some degree their fame, particularly if they themselves are idle and worthless characters; for fame and glory are the reward of virtue and industry, not of indolence and laziness. 

Conclusion

In light of these teachings, we are reminded that the Holy Sacrifice of the Mass calls each soul to purity of heart, clarity of mind, and fidelity to God’s law.  The indulgence of impure desires does not remain a private fault but becomes a doorway through which sin gains power over the soul, darkens the understanding, and drives out the presence of God.  By recognizing the grave consequences of coveting what is forbidden and by contemplating the spiritual harm caused by unchecked passion, the faithful are moved to vigilance, repentance, and renewed commitment to virtue. 

Therefore, let every Christian strive to extinguish the first sparks of concupiscence, to guard the sanctity of marriage and betrothal, and to cultivate a heart free from unlawful desire.  In doing so, we honor God, preserve the integrity of our souls, and prepare ourselves to participate worthily in the sacred mysteries. May the grace of Christ strengthen us to flee all uncleanness and to walk steadfastly in the light of His truth so that we may enjoy the perpetual perfect liturgy, forever unfolding the essence of God for our eternal adoration and felicity.

Contending For The Faith---Part 54

In St. Jude 1:3, we read, "Dearly beloved, taking all care to write unto you concerning your common salvation, I was under a necessity to write unto you: to beseech you to contend earnestly for the faith once delivered to the saints." [Emphasis mine]. Contending For The Faith is a series of posts dedicated to apologetics (i.e.,  the intellectual defense of the truth of the Traditional Catholic Faith) to be published the first Monday of each month.  This is the next installment.

Sadly, in this time of Great Apostasy, the faith is under attack like never before, and many Traditionalists don't know their faith well enough to defend it. Remember the words of our first pope, "But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect..." (1Peter 3:16). There are five (5) categories of attacks that will be dealt with in these posts. Attacks against:

• The existence and attributes of God
• The truth of the One True Church established by Christ for the salvation of all 
• The truth of a particular dogma or doctrine of the Church
• The truth of Catholic moral teaching
• The truth of the sedevacantist position as the only Catholic solution to what has happened since Vatican II 

In addition, controversial topics touching on the Faith will sometimes be featured, so that the problem and possible solutions may be better understood. If anyone had suggestions for topics that would fall into any of these categories, you may post them in the comments. I cannot guarantee a post on each one, but each will be carefully considered.

Some Common Arguments Against the Existence of God Refuted

In this week's post, I will respond to some commonly used arguments by atheists against the existence of God. These are the short, snappy "arguments" (more akin to quips than anything serious) that unbelievers often use to stump Traditionalists and other theists. I will give a terse response to each, so that you may have a ready comeback and see the "argument" for what it really is--a fallacy. On one point--"the universe had no beginning"--I discuss it more so the science can be comprehended along with the philosophical application. I take no credit for the answers. All I did was make the answers given by great thinkers (Aquinas and others) into a terse, readable post.

God bless you all, my dear readers.---Introibo

 

Atheist Objection: “Can God create a rock so heavy he can’t lift it?”

Reply: This question seems to have only two possible responses. Either He cannot create it, in which case He is not omnipotent; or He can create the rock, but cannot lift it, in which case again He is not omnipotent. In both cases, God is not omnipotent. However, God has to be omnipotent; therefore, He does not exist. This is wrong as it is based on a false premise. God's omnipotence does not mean the ability to do anything, but rather the ability to do anything that does not contradict His essence/attributes.

God cannot lie because He is Truth itself. In the instant case, God is the greatest possible Being. Therefore, there can be nothing that, in any aspect, is greater than God, because then He would not be the greatest possible Being. Such a rock is a contradiction incapable of being realized--just as there can never be a "married bachelor." 

Atheist Objection: “A perfect God could not have created an imperfect world. Since the world is obviously imperfect, God does not exist.”

Reply: Two responses: (1) God did create a perfect world and it was made imperfect by Original Sin. (2) God can create imperfect things in order to lead them over time to a state of perfection. In this view, man (who is not a “thing” but a being) is not born complete. He can study, educate himself, grow, achieve things, and in so doing determine what he will be later on in eternity through what he freely decides to do with his life on Earth. Only machines, which are tools, are expected to be perfect and complete at the moment of their creation. Man, by contrast, is a free being, and this means that he has the privilege of evolving and perfecting himself over time.

As to the material aspect of the Universe, a perfect Universe is either deterministic or has already reached its end. However, ours is neither, for the moment.

Atheist Objection: “If God is omniscient and knows the future, man is not free; if, on the other hand, God does not know everything, He is not all-knowing and therefore does not exist.”

Reply: Knowing the future is not the same as causing the future. For example, you may be standing up on a large hill. You see two cars speeding towards each other coming from opposite sides of the hill, where neither driver can see the other car. Given their speed and direction, you know they will crash a few seconds before it happens. Yet it was the free will of the drivers to go past the speed limit which caused the accident, not your knowledge of what would happen as a result.

Atheist Objection: “The Universe is self-sufficient. It does not need a cause.”

Reply: Atheists cannot escape the scientific fact that the Universe did have a beginning. It is expained by the Big Bang Theory. (BBT).

 I find it sad that, here in America, there are many people who do not understand the difference between a scientific theory and a scientific law. The common (and incorrect) notion is that a theory is a "hunch" or an "idea." A law is something true. Scientific theories can become scientific laws with enough facts proving them true. All of this is wrong.

Just as theology has words with specific meanings within the discipline, so does science. A scientific theory is a description of the natural world that scientists have arrived at by means of rigorous testing. It tries to explain the "why" about something. Scientific laws explain the "what" that has always been observed and tested. So, for example, gravity is both a theory and a law. The law of gravity explains what happens between objects depending on mass and distance. Laws also usually describe what happens in the terms of a mathematical formula. 

An accepted theory is the one that has the most evidence in its favor from multiple sources. Both theories and laws can change when/if new evidence is found which causes the theory or law to be undermined or in need of revision due to the newly discovered evidence. The BBT is not some "hunch" that isn't true because it's not a law. It is the best scientific theory backed up by multiple lines of evidence as to the origin of the universe. Over 98% of cosmologists, and over 95% of all scientists subscribe to it because of the evidence.

Of course, the usual objection to follow is the disparaging of science by declaring that the scientific establishment gave us COVID vaccines and climate change nonsense. While science can be abused and misused, two points must be made: (1) most scientific advances have been genuine and wonderful. Think of neurosurgery that routinely saves lives and wasn't available a mere 40 years ago. (2) the establishment has every reason to be against the BBT because it was discovered and promoted by Catholics, and it points to God. 

The Catholic Origin of the Big Bang

Father Georges Lemaitre (1894-1966), a Roman Catholic priest and physicist from Belgium, was the scientist who proposed the BBT. The notion that the universe had a beginning did not sit well with many at that time. Some were even disgusted by it. Renowned English astronomer and physicist Arthur Eddington said that “philosophically, the notion of a beginning to the present order of Nature is repugnant.” (See Arthur S. Eddington, “The End of the World: From the Standpoint of Mathematical Physics,” Nature 127 (March 21, 1931): 447–53).Notice that Eddington didn’t claim the science was bad or that these new scientific discoveries were repugnant. Rather, he was bothered by the philosophical implications of the discovery.

The prevailing scientific theory in cosmology prior to Fr. Lemaitre, was The Steady State Theory (SST), which claimed the universe always existed from eternity. The Communists and other atheists loved the SST because if someone asked, "What created the universe?" the answer was straightforward---"The universe was always there. It didn't need or have a creator." Fr. Lemaitre's theory was met with derision and horror by Communists/atheists. A beginning of the universe clearly implied a Creator. The question of how the universe was created was back on the table. 

Schools in Communist countries banned the teaching of the BBT so young Communists wouldn't doubt atheism. In fact, it was an opponent of the theory, Sir Fred Hoyle, who coined the name for Lemaitre’s theory, referring to it mockingly as “this big bang idea” during a radio broadcast. Over the years, many theories were proposed to get rid of this “definite beginning” of the universe, and a war of theories was waged until, finally, in the 1960s, the BBT displaced the SST as the accepted cosmological theory. (N.B. Although the formal SST was developed by Hoyle in response to the BBT that he so hated, it was held that the universe was "always there" --a form of the SST--a long time prior. Einstein himself subscribed to it until Fr. Lemaitre's work changed his mind). 

Note well why Hoyle rejected the BBT; he was an atheist and anti-Catholic.

Hoyle did not want to believe that the universe was created from a big bang, because that would imply that there was a creator, and to him, that idea wasn’t a possibility because he was an atheist. He believed that, “religion is but a desperate attempt to find an escape from the truly dreadful situation in which we find ourselves…No wonder then that many people feel the need for some belief that gives them a sense of security, and no wonder that they become very angry with people like me who say that this is illusory” (positiveatheism.org). His belief, in his own words, was that “‘every cluster of galaxies, every star, every atom...had a beginning, but the universe, itself, did not’” (Willick 2003). This is why he proposed that the universe has been around forever, and that we were not created from some all powerful deity, but from the right combinations of heavy elements that were fused through the nuclear reactions that take place in the center of stars, a process that he named “nucleosynthesis."

(See csueastbay.edu/philosophy/reflections/2004/contents/jon-brix.html; Emphasis mine). 

This puts the lie to the contention that the BBT was "used by atheists to deny God" as some assert. It is actually the opposite---it was opposed by atheists in academic circles until the manifest weight of the credible evidence was too great to hold the BBT back from acceptance. An assertion by those who oppose the BBT on religious grounds is an ad hominem attack on Fr. Lemaitre as a "Modernist." This is rank calumny. Father was never under suspicion of Modernism or any heresy by the Holy Office. He was praised by Popes Pius XI and Pius XII.

In 1951, Pius XII gave an address to the Pontifical Academy of Sciences entitled “The Proofs for the Existence of God in the Light of Modern Natural Science,” offering an enthusiastic endorsement of the theory with Fr. Lemaitre present in a place of honor.

With the same clear and critical look with which it examines and passes judgment on facts, it perceives and recognizes the work of creative omnipotence, whose power, set in motion by the mighty “Fiat” pronounced billions of years ago by the Creating Spirit, spread out over the universe, calling into existence with a gesture of generous love matter busting with energy. It would seem that present-day science, with one sweep back across the centuries, has succeeded in bearing witness to the august instant of the primordial Fiat Lux [Let there be Light], when along with matter, there burst forth from nothing a sea of light and radiation, and the elements split and churned and formed into millions of galaxies.

The Supreme Pontiff asserted that the BBT proved the existence of God.

Thus, with that concreteness which is characteristic of physical proofs, science has confirmed the contingency of the universe and also the well-founded deduction as to the epoch when the world came forth from the hands of the Creator.  Hence, creation took place.  We say: therefore, there is a Creator.  Therefore, God exists! (See ucatholic.com).

Evidence for the BBT

I strongly suggest reading the four page summary of evidence which I now condense. It comes from the University of Western Australia.

Two major scientific discoveries provide strong support for the Big Bang theory:

• Hubble’s discovery in the 1920s of a relationship between a galaxy’s distance from Earth and its speed; and

• the discovery in the 1960s of cosmic microwave background radiation

1. Early in the 20th century the Universe was thought to be static: always the same size, neither expanding nor contracting. But in 1924 astronomer Edwin Hubble used a technique pioneered by Henrietta Leavitt to measure distances to remote objects in the sky. Hubble used spectroscopic red-shift data to measure the speeds these objects were travelling then graphed their distance from Earth against their speed. He discovered that the speed at which astronomical objects move apart is proportional to their distance from each other. In other words, the farther away objects are from Earth, the faster they are moving away from us. This became known as Hubble’s law

2. According to the Big Bang theory, the Universe was initially very hot and dense. As it expanded, it cooled (your refrigerator works on the same idea, expanding a liquid into a gas to cool the inside). Cosmologists were able to calculate the theoretical temperature of today’s Universe and began to search for evidence of it.

It was eventually discovered by accident in 1964 by Arno Penzias and Robert Wilson as ‘noise’ in an antenna they had built to research how radio signals could be reflected off orbiting satellites. They first thought it was radio interference from nearby New York City, but eventually recognized it as radiation from beyond the Milky Way. The cosmic microwave background radiation (CMBR) that Penzias and Wilson observed is leftover heat radiation from the Big Bang. Today, CMBR is very cold due to expansion and cooling of the Universe. It’s only 2.725 Kelvin (-270.4 °C), which is only 2.725 °C above absolute zero. Cosmic microwave background radiation fills the entire Universe and can be detected day and night in every part of the sky.

(Condensed from "Evidence for The Big Bang;" uwa.edu.au/study/-/media/Faculties/Science/Docs/Evidence-for-the-Big-Bang.pdf).

Philosophical Argument for God from the BBT

The BBT shows that all which exists in the universe--all matter, energy, and even space and time itself--started from nothing in an amazing singularity approximately 13.8 billion years ago. The Kalam Cosmological Argument runs thus:

Premise 1: Everything which begins to exist must have a cause.

This is common sense and proven from all experience. No scientist (or anyone else) believes things pop into existence out of nothing. Atheists Lawrence Krauss and Stephen Hawking have redefined "nothing" to mean "space" and "gravity" respectively. This is disingenuous to say the least. If I say, "I had nothing for breakfast today." It means I didn't have anything. It doesn't mean I ate something and that something I call "nothing." Krauss and Hawking do NOT believe something comes from "not anything;" they just want to escape the beginning of the universe and its theistic implications.

Premise 2: The universe began to exist. 

This we know from the BBT. 

Conclusion: The universe has a cause.

It follows logically from the two premises. The First Cause must be space-less (because there was no space), timeless (because there was no time), immaterial (because there was no matter--or even energy), and a Mind of great Power (because if all the necessary and sufficient conditions for the universe to exist were present, then it would have existed from eternity--therefore, it must have been willed into existence at a certain point). You just described God. Welcome to theism.  

Objection: Then who created God? Answer: God wasn't created. Notice that the first premise is whatever begins to exist must have a cause. God, unlike the universe, is eternal. Moreover, the question is irrelevant. Once, I had a very bad gastrointestinal issue that couldn't be resolved. My doctors were stumped. One very intelligent gastroenterologist thought it was a rare bacteria that's hard to diagnose even with extensive tests.  The cure, if that was the cause, was to take a powerful medication for ten days, along with some other protocols. Desperate for a cure, I agreed. After the ten days, I was cured. When I asked him, "Where could I have gotten this bacterium?" he replied, "Who knows? The fact that the cure worked means we found the cause." Analogously, even if God "needs a creator" (He doesn't) it wouldn't mean He didn't create the universe.

Atheist Objection: "Religions have always been the cause of violence and wars.” 

Reply: Those who make this argument point out that religion has most often engendered war and violence. Consequently, as these religions have brought about evil, they cannot really be established by a good God. Ergo, the atheist asserts we can conclude either that God is evil or that He does not exist. Since the Church asserts that God cannot be evil, He must not exist. 

The premises of this argument are false, and we only have to look at the misfortunes of the twentieth century for ample evidence of this fact. The wars waged over the last century by dogmatic materialists were far more cruel, violent, prolonged, and lethal than all the religious wars of the past put together. 

The crimes and violence of Hitler, Stalin, Mao Zedong, and Pol Pot have no precedent in human history.

Phillips and Axelrod’s Encyclopedia of Wars cataloged 1,763 wars that have taken place throughout the history of humanity. Of these 1,763 wars, 123 were based on religious motives, or less than 7% of the total. Not only are the wars waged for religious reasons less numerous than some people suppose but, according to the same encyclopedia, the number of people killed in these 123 “religious” wars is equivalent to 2% of the total number of persons killed in all historical wars. That means that “religious” wars in general have had fewer victims than wars waged for other motives.

Conclusion

This post presented five atheist objections to the existence of God. I say "objections" rather than arguments, because frequently, the short one or two sentence objection is used to befuddle believers and make atheism seem "evident." It is my hope that you understand why they are wrong and are thus better prepared to defend our Holy Mother the Church whenever She is attacked. 

Beware Of Tai Chi

 

The Vatican II sect parish of St. Mary's in New Jersey advertises the following:

Tai Chi is an art,

and slow-moving meditative exercise from China to improve health and well-being,

and is based on the ‘Law of Nature’ which integrates body and mind.

The flowing by movements unlock powerful inner strength, the power for healing and wellness. 

Barbara Schaflin is a Certified Instructor and member of the Tai Chi for Health Institute, specializing in Tai Chi for Arthritis for Fall Prevention; Tai Chi for Diabetes; Tai Chi for Memory; and Tai Chi for Rehabilitation.

Developed by Dr. Paul Lam, a world leader in the field of Tai Chi for Health improvement, his Tai Chi for Health programs are supported by organizations and government bodies around the world including the Arthritis Foundation, the Centers for Disease Control and Prevention (CDC.gov), and the National Council on Aging (NCOA.org).

Over 500 medical studies show that Tai Chi improves many aspects of health, from calming the mind to reducing high blood pressure, improving balance to prevent falls, relieving arthritis pain, helping people with heart conditions and diabetes, and much more. More importantly, Tai Chi brings a general sense of well-being.

Would you like to learn a low impact exercise to improve your overall health and well-being? Why not give it a try! Participants can choose to stand or sit during class. 

Classes are held at the PARISH OF SAINT MARY, One Phalanx Road, Colts Neck, N.J.

(See stmaryscoltsneck.org/tai-chi-for-health). 

Tai Chi is occult. Yet some, like Paul Lam, are making it out to be "different" and acceptable to the Catholic religion in his "revised form." Many in the Vatican II sect are falling for it, and some parishes (like St. Mary) are leading unsuspecting souls into danger. This post will expose the dangers of Tai Chi--equally present in both its "pure" and "revised" forms. 

(N.B., I take no credit for the information presented. All I did was compile sources, both online and in print, and put it into a terse, readable post to warn of the occult danger of Tai Chi---Introibo). 

What is Tai Chi?

Tai Chi (pronounced “tie chee”) is a mind-body practice that originated in China as a martial art. Also known as “moving meditation,” a person doing Tai Chi moves his body slowly and gently, while breathing deeply and meditating. Practitioners believe Tai Chi helps the flow of an alleged vital energy or life force called “chi” (pronounced as "key" or "chee" and sometimes spelled "ki" or "qi") that supposedly regulates a person’s body, mind and spirit. Chi must be able to move freely for good health. Tai Chi also aims to harmonize "yin/yang," which are believed to be two opposite and complementary forces in the universe.

The motions of Tai Chi are designed to imitate motions found in nature, such as the movements of animals, thereby uniting human beings with the natural world.

The National Center for Complementary and Alternative Medicine (NCCAM) at the National Institutes for Health say that while accounts of the origin of Tai Chi differ, the most consistent explanation concerns a 12th century Taoist monk (the pagan religion Taoism--pronounced "Dow-ism") named Chang San-Feng (or Zan Sanfeng) who observed the movements of five animals – a tiger, dragon (!), leopard, snake and crane. He concluded that the snake and the crane, through their movements, were the most able to overcome strong, unyielding opponents. Chang developed an initial set of exercises that imitated the movements of these animals. This form of movement has been practiced in China for centuries and is still a daily routine for tens of thousands of people there, especially the elderly.

It was first introduced to the United States in the early 1970s and has since grown in popularity. Tai Chi proponents are trying to make it the new Yoga — an “exercise” that will draw many people because it seems exotic and healthy. Tai Chi sessions are usually group classes that last about an hour. Typically, an instructor guides the class through a series of 20 to 100 Tai Chi movements that together comprise a "form." A form can take up to 20 minutes to complete. Each form has a nature-based name that describes its overall action—such as "wave hands like clouds" or "grasp the bird's tail."

While performing these movements, students are asked to focus on the point just below their navels, believed to be the center from which chi flows. The teacher encourages the class to perform all movements in a slow, meditative manner and to focus on deep breathing. At the end of the class, there is usually a wind-down exercise, relaxation, and meditation

Practitioners recommend practicing Tai Chi for about 15 to 20 minutes twice daily at home, since it is claimed that regular practice is essential for mastering the forms and achieving lasting results.

People practice Tai Chi for a variety of reasons; to improve their physical condition and sense of balance, ease pain and stiffness (particularly from arthritis) and improve sleep. Like yoga, Tai Chi is pagan in origin and occult. 

Tai Chi and the TAO

Tai Chi is based on belief in the Tao, which is the religion of Taoism, a religion that arose from early Chinese shamanism. In the ancient Chinese religion of Taoism, the impersonal Tao is the source of all that exists. However, the Tao supposedly cannot be described in words. In the famed Taoist text from the 3rd/4th centuries B.C., the Tao Te Ching, it states “the Tao that can be spoken of is not the Tao”. (Logic has no place in Eastern pagan religions. Saying anything about the Tao, even claiming it cannot be described, is, in fact, describing it).

The Tao is defined as literally ‘the path’ or ‘the way.’ It is a universal principle that underlies everything from the creation of galaxies to the interaction of human beings: 

The Tao (or Dao) is hard to define but is sometimes understood as the way of the universe. Taoism teaches that all living creatures ought to live in a state of harmony with the universe, and the energy found in it. Ch’i, or qi, is the energy present in and guiding everything in the universe.

(See education.nationalgeographic.org/resource/taoism/). 

Following the Tao involves the principle of Wu-Wei: 

Wu Wei means living by or going along with the true nature of the world – or at least without obstructing the Tao – letting things take their natural course. 

(See bbc.co.uk/religion/religions/taoism/beliefs/concepts.shtml).

According to Taoist teachings, the truth of the Tao can only be understood indirectly, through experiences, or through a process of enlightened living. Happiness is gained by living in the flow of the Tao, which is the flow of the universe. This belief has no personal God (though Taoism has non-eternal deities and divine beings, which may come from the blending of Taoist teachings with indigenous animistic religions). 

Referring to the Tao, Taoist teacher Wen-Tzu states that:

The Way has no front or back, no left or right: all things are mysteriously the same, with no right and no wrong.

(See Further Teachings of Lao-Tzu, [1992], pg. 109).  

There is no life and death because “Life and death are one, right and wrong are the same,” (from the Chuang Tzu as quoted in World Religions, Geoffrey Parrinder, pg. 333). 

From this and other sources, we see that the Tao is impersonal, cannot be described, is a principle, is amoral, and is part of the created universe that guides and unites all. It is the heresy of pantheism condemned at the Vatican Council of 1870:

1. If anyone shall deny One true God, Creator and Lord of things visible and invisible; let him be anathema. 

2. If anyone shall not be ashamed to affirm that, except matter, nothing exists; let him be anathema. 

3. If anyone shall say that the substance and essence of God and of all things is one and the same; let him be anathema. 

4. If anyone shall say that finite things, both corporeal and spiritual, or at least spiritual, have emanated from the Divine substance; or that the Divine essence, by the manifestation and evolution of itself, becomes all things; or, lastly, that God is a universal or indefinite being, which by determining itself constitutes the universality of things, distinct according to genera, species and individuals; let him be anathema. 

Yin and Yang

In pagan Taoism, Yin is the female principle and Yang is male. Each is associated with nature as specified through Taoist teachings: Yin is darkness, watery, receptive, the moon; while Yang is light, dryness, active, the sun, and so forth. The Yin and Yang forces are the substance of creation and the matrix of every aspect of life, including a person’s physical organs and the unseen forces within the person.

In such a view, balance is the ideal:

Central to the historical context of chi in TCM is the idea of balance and harmony. Ancient Chinese physicians sought to understand the dynamics of yin and yang, the complementary forces that exist in all aspects of life. Chi was seen as the mediator between yin and yang, and balance in chi was essential for overall health.

(See polltopastern.com/post/the-world-of-chi#:~:text=Balance%20and%20Harmony&text=Ancient%20Chinese%20physicians%20sought%20to,was%20essential%20for%20overall%20health.). 

To achieve balance is also seen in the popular Star Wars movie franchise from George Lucas, who was influenced by pagan Eastern religions, particularly Taoism and Buddhism. The Force in the movie is like chi, and the dark and light sides of the Force correspond in many ways to Yin and Yang. 

Balance between yin and yang is continually sought through various techniques in order to bring about harmony between heaven and humanity, and humanity and earth. This is also true of Eastern pagan/occult "energy healing" like Reiki and Tai Chi. 

The Dark Force of Tai Chi

The movements in Tai Chi are meant to manipulate both outer and inner chi in order to attain a harmony between self, nature, and the heavens, as well as to balance Yin-Yang. This information is easy to find on the Internet: 

The practice of Tai Chi is the physical interpretation of the Tao philosophy — a teaching built upon the belief in unity of all things found in the universe.

In this opening session, you’ll learn the pivotal, spiraling, coiling force of Tai Chi as it first emerges in form. You’ll learn how this opening Tai Chi movement activates the Yin and Yang energies of the body and moves Qi throughout your being… and dive deep to discover the role of the mind in harmonizing the Yin and Yang polarities. (See theshiftnetwork.com/course/01HLiang02_23). 

Taoism spawned a set of deeply occult practices (sorcery) that involve the manipulation of chi, and the line between what appears to be the uplifting side of Taoism and the darker side is very thin. On a page offering a video on “Taoism sorcery and its Cultural Practices,” the author writes:

The practice of Taoist magic will be presented through its two branches: outer alchemy (waidan) and inner alchemy (neidan). We’ll talk about the greater spiritual objectives of practicing Taoist magic and what thousands of years of experience and wisdom have to say about how to achieve those objectives.

Starter tips will be offered, such as beginning work with Jiu Tian Xuan Nu, the Lady of the Ninth Heaven, recitation of Kuan Yin’s Great Compassion Mantra, and other thoughts for branching out in a direction that’s going to make the most sense for you. (See benebellwen.com/2019/01/10/taoist-sorcery-and-its-cultural-practice). 

Taoist sorcery has been around a long time and is based on the same pagan/occult beliefs and principles as Tai Chi. Tai Chi incorporates pagan/occult meditation, and is sometimes called "meditation in motion," because you must use "mindfulness" to become aware of your movements and "inner self." 

Tai Chi, like yoga, uses Eastern meditation and is based in pantheism, the heretical idea that reality is identical with Divinity, and that all-things compose an all-encompassing, immanent "god." The goal of the Tai Chi/yoga practitioner is to unify himself/herself with the "Divine-self" or "God-Self." Through Tai Chi meditation, the person tries to lose contact with the conscious mind for an altered state of consciousness. This disassociation is meant to allow a person to become "one" with "the Divine." Even those who do not get to such altered states, have unwittingly opened themselves up to a decidedly pagan worldview and possible demon possession. The idea of being "divine" is the opposite of Christianity which tells us we are sinners in need of Redemption by the God-Man Jesus Christ.

When Tai Chi techniques are labeled as "relaxation techniques" or "ways to reduce stress and exercise for health," it is misleading. Traditionalist Catholic meditation is the conscious, focused, reflective, cognitive attention to God, such as when one meditates on the mysteries of the Most Holy Rosary. Tai Chi meditation results in an altered state of consciousness.

According to the Tai Chi Foundation:

Tai chi, a centuries-old Chinese martial art and mind-body exercise, with its slow, deliberate movements and emphasis on relaxation and balance, is often seen as a form of gentle exercise or method of stress relief. However, for some practitioners, it can also be a gateway to mystical experiences.

Mystical experiences are often described as moments of unity with something greater than oneself, a sense of oneness with the universe, or a connection to a divine or spiritual realm. These experiences can be profound and transformative, leaving lasting changes in one’s perspective on life and the world. So, how can tai chi help one approach mystical realms of consciousness? There are a number of factors that may help:

The Harmony of Body and Mind

In addition to being a martial art, tai chi can be thought of as a graceful practice that harmonizes movement and awareness. Practitioners often describe a sense of flowing meditation, where each movement seamlessly connects with the next. This synchronization of body and mind creates a conducive environment for transcendent experiences.

Mindfulness in Motion

The slow, deliberate movements of tai chi encourage practitioners to be fully present in the moment. This heightened state of awareness becomes a gateway to mystical experiences, allowing individuals to go beyond the ordinary and connect with deeper aspects of themselves.

Energetic Flow and Qi

Tai chi is rooted in the concept of Qi, the universal life force energy that flows through the body. By engaging in the gentle, rhythmic movements of tai chi, practitioners aim to cultivate and balance their Qi. This balanced flow of energy can help open pathways to a heightened sense of awareness and interconnectedness with the universe.

Stillness Within Movement

Despite the dynamic nature of tai chi, a unique stillness is embedded within each movement. This paradoxical combination of movement and stillness is a metaphor for life itself, encouraging practitioners to find tranquility amid the chaos—a key element in pursuing mystical experiences.

Connecting with Nature

Tai chi incorporates postures and movements inspired by nature, mimicking the ebb and flow of the elements. As practitioners move in harmony with these natural patterns, a deep sense of connection with nature emerges. This communion with nature becomes a conduit for mystical experiences as individuals tap into a larger, universal energy.

The Journey Inward

Beyond the physical postures, tai chi is a journey inward. Through consistent practice, individuals may find themselves peeling away the layers of the ego and becoming more aware of different dimensions of their consciousness. This introspective aspect of tai chi invites practitioners to explore the less ego-filled depths of their being and connect with the universal essence that transcends individual identity.

(See taichifoundation.org/unveiling-the-mystical-tai-chi-as-a-gateway-to-profound-experiences; Emphasis mine). 

Therefore:

• Tai Chi is based on a pagan, pantheistic worldview that is heretical

• The movements of Tai Chi are incorporated with pagan/occult meditation intended to induce altered states of consciousness and promote false "mystical experiences"

• Tai Chi is an occult/pagan doorway to accepting a false, heretical worldview and opening up oneself to demonic forces--even to possession

• What is sold as "healing" and "health" is really occult practices

If you think that's an overstatement, according to The Art of Tai Chi:

When it comes to spirituality, people also think of healing – they’re right. Part of spirituality is that it’s a healing tradition. Medicine and spirituality have been interconnected for a long time. There are other healing traditions that came from the Greek physicians, the shamans*, as well as the traditional Chinese medicine practitioners. These healing traditions do not serve to cure disease, but they serve as a means to actually release and enhance the spirit.

Shamanism is an ancient healing tradition and moreover, a way of life. It is a way to connect with nature and all of creation.

Let’s take a look at breathing because breathing is associated with spiritual growth. If we exhale and we put our mind and thought to consciously exhale deeply, that’s a release, you’re releasing your spirit.  And when you release the spirit, it’s no longer bound. When we inhale consciously, you actually then begin to expand and enhance your spirit.

(See artoftaichi.com/blog/how-tai-chi-contributes-to-your-spiritual-growth; Emphasis mine). 

Is The Tai Chi of Dr. Paul Lam Non-Occult and Safe for Traditionalist Catholics to Use?

In a word, NO. 

According to Dr. Paul Lam of the Tai Chi Association of Australia, correct breathing techniques are an important part of Tai Chi meditation and should focus on the giving and taking of energy. The premise of this meditation technique is very easy: Lam recommends that when inhaling, you should think of taking life energy into your body. When you exhale, release that energy. This breathing technique can be applied to almost all tai chi meditations and movements, according to Lam. 

(See gaiam.com/blogs/discover/4-tai-chi-meditation-techniques; Emphasis mine). 

From Lam's own website:

Tai Chi is a mind-body exercise originating from ancient China, where it started as a famous martial art. These days, it’s practised around the world as an effective exercise for health.

It’s impossible to describe this complex art in one sentence. Tai Chi can be many things for different people, but regular practice will improve your wellbeing.

At the heart of it, Tai Chi is a moving meditation in the form of a series of gentle exercises that create harmony between the mind and body. The ultimate purpose is to cultivate our inner life energy (qi) to flow smoothly and powerfully through the body. This is a spiritual experience, as much as a physical one. (See taichiforhealthinstitute.org/what-is-tai-chi; Emphasis mine).

Health Benefits?

Yes, there are peer reviewed studies that show Tai Chi improves balance and lessens joint pain, yet there are exaggerated claims, such as the ability to lose large amounts of weight in a short time. There are two serious considerations: (1) the basis of Tai Chi is a "life energy force" that has never been scientifically proven. Many of the effects from Tai Chi can be replicated or even exceeded by brisk walking, stretching, and resistance training. Studies show that standard aerobic and strength workouts offer comparable improvements in fitness, blood pressure, and weight control.

(2) Your soul is more important than your body. "For what shall it profit a man, if he gain the whole world, and suffer the loss of his soul?" (St. Mark 8:36). Why use a method of movement seeped in occult/pagan ideology and practice (thereby opening yourself up to demonic forces) when you can get benefits as good or better from regular forms of exercise? 

Conclusion

There are clergy in the Vatican II sect that support and promote the practice of Tai Chi, an inherently pagan and occult practice. It cannot be divorced from its origin and is a real spiritual danger. Just as the sacrament of Extreme Unction with its primary effect of saving the soul has been replaced by the invalid "Anointing of the Sick" with a primary focus of bodily health, so too does the Vatican II sect elevate false and evil teachings and practices for the promise of health. Don't fall for it.

I Shall Fear No Evil

 

To My Readers: This week TradWarrior discusses the problems Traditionalist Catholics face during the Great Apostasy from Satan. Please feel free to comment as usual. If anyone has any specific questions or comments for me, I will answer as always, but it may take me a bit longer to do so this week.

God bless you all, my dear readers---Introibo

I Shall Fear No Evil

By TradWarrior

 

Being a Catholic in today’s world has never been harder in many respects than it is today. For decades, the Catholic Church has had no visible pope to guide Her through these tumultuous times in which we are living. Each person on this planet is assaulted in different ways by the world, the flesh, and the devil. Catholics are no different. What we possess is that we are members of the One True Faith on Earth. We possess everything within the church to get us to heaven. But in these times, we are very much like the Jews of the Old Testament, wandering through the wilderness, trying to make our way as best we can. The focus of this post will be the assault by the last title mentioned – the devil.

Satan and his demons prowl about the world seeking the ruin of souls. Like a lion, they seek to devour each and every one of us, so that when we die we are damned to hell to share in their misery. (1 Peter 5:8) Misery loves company. This post will serve to show the power that the demons possess. It will also demonstrate some powers that the demons do not possess.

One of the faulty beliefs today is that good and evil are opposite sides of the same coin, completely equal. They are like the yin yang in Taoism. We must remember that God is infinite. The demons, though powerful, are creatures and their power is only finite (strong though it is).  

There are different levels in which the demons can assault us and these will be briefly mentioned.

Temptation:

This includes ordinary attacks common to all humans. It involves internal enticements to sin. The demons provoke thoughts and emotions to influence free will, but cannot force a person to sin.

Oppression:

This is an extraordinary external attack that does not involve the loss of consciousness or bodily control. The demons target external circumstances, health, or emotions. It often presents as extreme melancholy, a heavy physical malaise, or persistent bad luck and physical suffering.

Obsession:

This is a severe psychological siege where a demon attacks a person’s interiority-specifically targeting their intellect and emotions. The subject experiences sudden irrational thoughts, intense neurosis, and possibly even frequent, persistent suicidal ideation. It makes it nearly impossible to focus on daily obligations or to sleep properly.

Possession: 

This is the most severe form of extraordinary diabolical influence where the demon takes full mastery over a person’s body. The demon acts through the physical body, rendering it non-responsive to the individual’s free will. The victim’s body may exhibit unnatural physical strength, they may levitate, speak in unknown languages (xenoglossy), display complete personality shifts while the demon acts as master, have an intense aversion to religious objects, and exhibit unnatural body and facial distortions, such as speaking in an inhuman voice, involuntary contortions, or moving in unnatural bodily movements e.g. slithering like a snake on the ground without using one’s arms and feet to propel them, which is physically impossible.   

The demons exercise a greater intellect and will then humans do. They are more powerful beings that we are. They do lack the intellect that the holy angels have, for by their fall their intellects were darkened.

For much of the remainder of this article, I will turn often to the angelic doctor himself – St. Thomas Aquinas.

In the Summa Theologica (I, Q. 41, A. 4), St. Thomas goes into the mode and order of the temptation.

St. Thomas says in his “Reply to Objection 3” that the devil was not satisfied with instigating a desire for riches and honors, but he went so far as to tempt Christ, for the sake of gaining possession of these things, to fall down and adore him, which is a great crime, and against God.

The temptations get worse. First, he wants Christ to work a miracle by turning the stones into bread. Christ replies, “Man shall not live on bread alone, but on every word that comes from the mouth of God.” Next, he tempts Christ to throw Himself off of the highest point of the temple. Christ replies, “Do not put the Lord your God to the test.” The last temptation is the worst of the three. He tells Christ that he will give Him all the kingdoms of the world if He bows down and worships him. Christ replies, “Begone, Satan: for it is written, The Lord thy God shalt thou adore, and Him only shalt thou serve.” The devil in his initial fall wanted resemblance with God. He sought to have final beatitude by his own power (See ST, I, Q. 63, A. 3).

What was the purpose of the devil tempting God? In short, it was to make Christ fall, like he wants all to fall into sin and then eventually into hell itself. But this is what Satan did not understand. As Rufinus of Aquileia said, “The purpose of the Incarnation was that the divine virtue of the Son of God might be as it were a hook hidden beneath the form of human flesh…to lure on the prince of this age to a contest; that the Son might offer him his flesh as a bait and that then the divinity which lay beneath might catch him and hold him fast with its hook…Then, as a fish when it seizes a baited hook not only fails to drag off the bait but is itself dragged out of the water to serve as food for others; so he that had the power of death seized the body of Jesus in death, unaware of the hook of divinity concealed therein. Having swallowed it, he was caught straightway; the bars of hell were burst, and he was, as it were, drawn up from the pit, to become food for others.” What this means was that God’s overarching plan all along was for the redemption of mankind. 

We know this of course, but at that time, Satan and the demons did not understand this, even with their advanced intellects. God the Father allowed God the Son to take on flesh of the Virgin Mary and to walk among His creation as one of them, like them in all ways except for sin. The question must be asked, “Who did Satan think that he was tempting?” Likewise, when Christ was undergoing His barbarous Passion, with the agony in the garden, the scourging at the pillar, the crowning of thorns, the carrying of the cross, the crucifixion, all the way leading up to His death – the demons assailed Him to no end, yet fall He never did. 

He had the power to come down from the cross. He chose not to because this was His plan to redeem mankind before the world ever was. “Do you think that I cannot appeal to my Father, and He will at once send Me more than twelve legions of angels?” (Mt. 26:53) Who did they think that they were tempting? In their advanced (though fallen) intellects, they knew that He was a prophet. They had a high probability in their thinking that this was the Messiah who had entered the world, for no one ever spoke like this man before, nor did the things that He did. But what they didn’t know was that He was God Incarnate. 

In the “Summa Theologica” (see ST, I, Q. 64, A. 1), St. Thomas Aquinas goes into great detail on the demons darkened intellects. He said that the demons had three kinds of knowledge. The first was their natural knowledge. This knowledge was neither taken away nor lessened in the demons. The second form of knowledge was knowledge from grace and while this hadn’t been utterly taken away from them, nevertheless, it was lessened from their fall. Their third type of knowledge, explains Aquinas, is by long experience. 

Demons do not know the future with absolute certainty—that is reserved for God. However, because they have existed since the beginning of creation and possess acute intellects, they use long experience to recognize patterns. By observing natural causes, terrestrial events, and human habits over centuries, they are highly skilled at making deductions about present situations or predicting future outcomes that might not be obvious to humans. It is the second form of knowledge here that comes into play – knowledge lessened from the light of divine grace. The demons fell but the holy angels did not. The holy angels have knowledge from grace and understand divine matters in greater detail than the fallen angels do. 

According to St. Augustine and St. Thomas Aquinas, when the devil was tempting Christ in the desert and saying, “If you are the Son of God…,” they are not saying this in a way that we understand it to mean. When we read it, it sounds like they are saying this in a mocking fashion such as, “If you are the Son of God, then you can obviously do this or that because after all, you are the Son of God.” It is a form of arrogance in their taunting him. While this may hold true to some extent, according to these two great theologians, when the demons say, “If you are the Son of God…,” they are asking Him this because they did NOT KNOW WITH FULL CERTAINTY (emphasis added) that He truly was the Son of God. Why? Because their intellects were darkened by their fall and knowledge from grace was lessened in them. They could miscalculate. They did not know with full certainty that this was the Son of God. As Aquinas states in his “Reply to Objection 4” in quoting St. Augustine, “For had they fully and certainly known that He was the Son of God and the effect of His Passion, they would never have procured the crucifixion of the Lord of glory.” 

In other words, they did not know truly that this was the Son of God because if they did, they never would have gone to so much trouble persecuting Him and executing Him because in the end, He was going to triumph despite their best efforts against Him. Why? Because HE IS GOD! “The ruler of this world is coming. He has no power over Me.” (Jn. 14:30) This is a huge weakness of theirs. While they are far superior in intellect over human beings, (although inferior in intellect to the holy angels), they are creatures and they can make mistakes in their thinking. They do not make mistakes in the way that humans make mistakes in their thinking, because their intellects operate at a much higher level than human beings, but they do calculate things incorrectly. Their intellect and their power are limited.

St. Thomas expounds on this even greater in his other monumental work “De Malo.” (On Evil) He asks the question, “Do Devils Know Future Things?” (see Q. 16, “On Devils”, A. 7). 

Due to the length of his answer, I will highlight some of his most poignant points in this section that he covers.

*Damascene says that God alone, not human beings or devils, knows future things. Everyone can know better the things that belong to oneself than the things that belong to others. And so 1 Cor. 2:11 says: "No one knows what belongs to a person save the person's spirit within the person." But devils did not foreknow their fall, as Augustine makes clear in his “Literal Commentary on Genesis.” Therefore, much less can devils know other future things.

*Devils sometime predict true things about the future and sometimes false things. And they predict true things when they foreknow them by the revelations of good spirits that originate from God or in their external causes, whose power they know, or in what causes propose to do, as when they predict the things they themselves are about to do. And they sometimes predict false things wishing to deceive human beings, since the devil is "a liar and the father of lies," as Jn. 8:44 says. And they sometimes predict false things because they themselves are deceived, as when God prevents them from doing what they intend to do, or when something happens by God's power beyond the ordinary course of natural causes, as Augustine says in his work “On the Divination of Devils.”

*Devils' substance and activities indeed transcend the time that numbers the movements of heavenly bodies, but time is connected with their activity insofar as they do not actually understand everything at the same time. And this time indeed involves change in their desires and thoughts about intelligible things. And so Augustine says in his “Literal Commentary on Genesis” that God causes the movements of spiritual creatures through time.

Aquinas goes on and delves into this matter in heavy fashion, but the overall point is that the demons do not know all future events. Only God does. They can error, again due to what Aquinas said in his “Summa Theologica”, because of the fact that their knowledge from grace was severely lessened due to their fall.

There are other areas where the demons are handicap and lacking too. One such area is the demons cannot know the interior thoughts of men. They cannot read their hearts, so to speak. The demons know some causes of our thoughts, but they do not know all of them. Only God knows the interior thoughts of men completely.

Evil is a void of good. The demons in their fall made a choice and this choice was irreversible. The will of the demons is obstinate in evil. The demons sin is greater than man’s sin. Consequently, the demons are much more punished than humans are. Since the demon has a perverse and obstinate will, he is not sorry for the evil of sin. Not only will the demons exist in misery forever, but they want human beings to join them in hell forever to suffer with them. Again, misery loves company.

The beatitude and the punishment of both the demons and human beings will be magnified after Judgement Day. When Christ returns to judge the world, it will greatly affect all of creation. When humans die, if their souls go to Heaven, they experience great joy. If they die and their souls go to Hell, they experience horrific pain. If their souls go to Purgatory, they suffer pain, but this pain will eventually become joy once the soul goes to Heaven and experiences the beatific vision. This is after all of a soul’s temporal punishment has been expiated. 

Some souls have very little expiation to make for the temporal punishment that remains on their souls after death and they are ushered into Heaven fairly quickly. Others have a very long stay in Purgatory, having much more temporal punishment to expiate after death. After Judgement Day, our souls will be reunited with our bodies. For the blessed, the joy will exponentially increase, in both soul and body. For the reprobate, the punishment will greatly intensify as both the soul and the body will suffer in Hell forever. The beatitude/joy is greatly magnified in the Elect, while the pain and punishment is greatly magnified in the Damned. Likewise, the demons will suffer even more after Judgement Day, when Christ judges the world.

In times of greater sanity, Catholics had an easier time following the Catholic Church. Now, the question is, “Where is the Catholic Church?” Simply put, the church exists in those faithful followers who have remained traditional Catholics in this godless age in which we are living. The Great Apostasy wreaked incalculable havoc on the world and the casualties cannot be counted. Authority is derived from the pope down through the bishops down through the priests and finally down through the people. What has transpired in the last few decades has been a removal of the institutional structure of the church. The Vatican II sect splintered off from the True Catholic Church and in doing so, most of the “Catholic” world went along with the false sect that parades itself as “The Catholic Church.” The “pope,” “bishops,”, and “priests,” are anything but. The true clergy exist in the faithful traditional remnant that exists in pockets scattered here and there throughout the world. 

The demons assault has grown and magnified unlike any other time, because now, the attack is coming from every angle imaginable. The number and prevalence of sins attacking mankind is out of control. Abortion, contraception, divorce, fornication, theft, murder, homosexual acts, pornography, and so many other sins run rampant everywhere now. In every age, whenever mankind was afflicted by sin, caused by the world, the flesh, and the devil, individual Christians sought the sacraments and stayed close to the church as their safe haven. But the church is not as easily found now, because the Conciliar Church has usurped the Traditional Church. It has eclipsed it. 

The pope is the guardian of the church. It was he and he alone, who Christ gave the keys to the kingdom of Heaven. (Mt. 16:18-19) Remove him from the equation, and evil runs amok everywhere! Not all sins are due to the demons, but many are, and the demons have had a field day with what has transpired to the Catholic Church in the last several decades. The demons know in the end that they lose, for they cannot defeat God, just like they cannot defeat His Church. They do not know exactly when their “reign of terror” comes to an end, but it does come to an end. They know this.

 

Conclusion

How do Catholics weather the storm that is currently engulfing the world (spiritually speaking)? It is not easy and it continues to get harder. It is not impossible though, for God never asks the impossible of us. We must make use of everything at our spiritual disposal that we have.

*The traditional Mass is our greatest weapon that we have. Those who are within driving distance of a traditional church should make use of the sacraments often, especially the Sacrament of Penance and the Sacrament of the Eucharist. Remaining in the state of grace is important to staying holy.

*The rosary needs to be prayed daily. 5 decades should be prayed minimally. For those who are able to pray the Joyful, Sorrowful, and Glorious Mysteries every day, it is a very good idea, for even more graces will flow through Our Lady to us.

*Devotion to the Sacred Heart of Jesus and the Immaculate Heart of Mary are very powerful. Consecrations to the Two Hearts should be made frequently.

*The Adoration of the Blessed Sacrament is helpful.

*Praying the Stations of the Cross is useful.

*Wearing sacramentals such as the Miraculous Medal, the St. Benedict Medal, the Brown Scapular, the Green Scapular, etc. are very helpful to ward off evil.

*Devotion to St. Joseph is strongly encouraged and sadly neglected. St. Joseph is the “terror of the demons.” His intercessory power with God is only second to Our Lady.

*Prayers to a person’s guardian angel are very important. God has given us an angel protector over the course of our entire life. We need to make use of this spiritual friend as much as possible. Don’t just pray to your angel, talk to your angel frequently too.

*The Chaplet of St. Michael is a great devotion to ask for the intercession of all of the holy angels in our combat again Satan and the demons. These are the holy angels who did not fall and remained faithful to God. Their intercession is especially powerful and collectively when praying this chaplet, the strength of their intercession is greatly magnified.

*Finally, we must pray for the grace of final perseverance. It is easy to “fall off the wagon” so to speak, especially in these times! We need to persevere to the end, so that we may save our souls.

We must stay close to the Catholic Church. Without a visible pope to guide it in these times, it is harder on everyone. There are going to be divisions among traditional Catholics and the demons take great delight in this. Still, the church exists until the end of the world and the church is victorious in the end. Christ will one day return to judge this world. He is always faithful to us and we must remain faithful to Him until He returns. 

Yes, the demons have much power over us, but there are things that they are limited by, as I have demonstrated in this article. Powerful as they are, they remain just creatures, not the Creator. Their influence over us will end once Christ puts an end to everything and subjects all of His enemies under His feet. (Ps. 110:1) No one knows that day or hour, only God alone. Human beings, the angels, and the demons alike, do not know when Christ will return. We must do all we can to remain faithful and vigilant. This is all Christ asks of us. We leave the rest to Him. It is in His Hands. “In this world you will have trouble. But take heart! I have overcome the world.” (Jn. 16:33)