The Four Temperaments---Sanguine (Part II)

 

To My Readers: I have received several requests for posts on the subject of The Four Temperaments. This week's post is the fifth installment to this most important and interesting topic. I will follow-up with other posts so that by sometime in 2025, I will have concluded the series, and hopefully do some justice to presenting the Four Temperaments. I originally thought I could finish by December of this year, but that won't happen.  

I want to acknowledge that I take no credit for the posts on this topic. My primary sources will be from theologian Schagemann and his work entitled Manual of Self-Knowledge and Christian Perfection (1913).  Also, the work of theologian Hock The Four Temperaments (1934) will be used throughout this series of posts, with various other sources. I take absolutely no credit whatsoever for the content of this post (or the ones on this topic to follow). All I did was condense the material of these theologians into a terse post that hopefully will be advantageous for  those looking for information, but without time to read an entire book or two from the pre-Vatican II era on the subject.

I was going to treat of the phlegmatic temperament, but I have decided to publish that last due to the information being the least. I will combine it with some concluding considerations.  

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

The Sanguine Temperament---Part II

DARK SIDE OF THE SANGUINE TEMPERAMENT

1. Vanity and self-complacency. The pride of the sanguine person does not manifest itself as inordinate ambition or obstinacy, as it does in the choleric, nor as fear of humiliation, as in the melancholic, but as a strong inclination to vanity and self-complacency. The sanguine person finds a well-nigh childish joy and satisfaction in his outward appearance, in his clothes and work. He loves to behold himself in the mirror. He feels happy when praised and is therefore very susceptible to flattery. By praise and flattery a sanguine person can easily be seduced to perform the most imprudent acts and even shameful sins.

 2. Inclination to flirtation, jealousy and envy. The sanguine person is inclined to inordinate intimacy and flirtation, because he lacks deep spirituality and leans to the external and is willing to accept flatteries. However, his love is not deep and changes easily. An otherwise well-trained sanguine would be content with superficial familiarities as tokens of affection, but in consequence of his levity and readiness to yield, as well as on account of his optimistic belief that sin may have no evil consequences, he can be easily led to the most grievous aberrations. A bad woman with a sanguine temperament yields herself to sin without restraint and stifles the voice of conscience easily.

Vanity and tendency to love-affairs lead the sanguine person to jealousy, envy, and to all the petty, mean, and detestable faults against charity, which are usually the consequence of envy. Because he is easily influenced by exterior impressions or feelings of sympathy or antipathy, it is hard for the sanguine person to be impartial and just. Superiors of this temperament often have favorites whom they prefer to others. The sanguine is greatly inclined to flatter those whom he loves.

3. Cheerfulness and inordinate love of pleasure. The sanguine person does not like to be alone; he loves company and amusement; he wants to enjoy life. In his amusements such a person can be very frivolous.

4. Dread of virtues which require strenuous efforts. Everything which requires the denial of the gratification of the senses is very hard on the sanguine; for instance, to guard the eyes, the ears, the tongue, to keep silence. He does not like to mortify himself by denying himself some favorite food. He is afraid of corporal acts of penance; only the exceptionally virtuous sanguine succeeds in performing works of penance for many years for sins committed in earlier youth. The ordinary sanguine person is inclined to think that with absolution in the sacrament of penance all sins are blotted out and that continued sorrow for them is unnecessary and even injurious.

5. Other disadvantages of the sanguine temperament:

a) The decisions of the sanguine person are likely to be wrong, because his inquiry into things is only superficial and partial; also because he does not see difficulties; and finally because, through feelings of sympathy or antipathy he is inclined to partiality.

b) The undertakings of the sanguine fail easily because he always takes success for granted, as a matter of course, and therefore does not give sufficient attention to possible obstacles, because he lacks perseverance, and his interest in things fades quickly.

c) The sanguine is unstable in the pursuit of the good. He permits others to lead him and is therefore easily led astray, if he falls into the hands of unscrupulous persons. His enthusiasm is quickly aroused for the good, but it also vanishes quickly. With Peter he readily jumps out of the boat in order to walk on the water, but immediately he is afraid that he may drown. He hastily draws the sword with Peter to defend Jesus, but takes to flight a few minutes later. With Peter he defies the enemies of Jesus, only to deny Him in a short time.

d) Self-knowledge of the sanguine person is deficient because he always caters to the external and is loath to enter into himself, and to give deeper thought to his own actions. 

e) The life of prayer of the sanguine suffers from three obstacles: He finds great difficulty in the so called interior prayer for which a quiet, prolonged reflection is necessary; likewise in meditation, spiritual reading, and examination of conscience. He is easily distracted on account of his ever active senses and his uncontrolled imagination and is thereby prevented from attaining a deep and lasting recollection in God. At prayer a sanguine lays too much stress upon emotion and sensible consolation, and in consequence becomes easily disgusted during spiritual aridity.

METHOD OF SELF-TRAINING FOR THE SANGUINE

1. A sanguine person must give himself to reflection on spiritual us well as temporal affairs. It is especially necessary for him to cultivate those exercises of prayer in which meditation prevails; for instance, morning meditation, spiritual reading, general and particular examination of conscience, meditation on the mysteries of the rosary, and the presence of God. Superficiality is the misfortune, reflection the salvation of the sanguine.

In regard to temporal affairs the sanguine person must continually bear in mind that he cannot do too much thinking about them: he must consider every point; anticipate all possible difficulties; he must not be overconfident, over optimistic.

2. He must daily practice mortification of the senses, the eyes, ears, tongue, the sense of touch, and guard the palate against overindulging in exquisite foods and drinks.

3. He must absolutely see to it that he be influenced by the good and not by the bad; that he accept counsel and direction. A practical aid against distraction is a strictly regulated life, and in a community the faithful observance of the Rules.

4. Prolonged spiritual aridity is a very salutary trial for him, because his unhealthy sentimentality is thereby cured or purified.

5. He must cultivate his good traits, as charity, obedience, candor, cheerfulness, and sanctify these natural good qualities by supernatural motives. He must continually struggle against those faults to which he is so much inclined by his natural disposition, such as, vanity and self-complacency; love of particular friendships; sentimentality; sensuality; jealousy; levity; superficiality; instability.

CONSIDERATIONS IN THE TRAINING & TREATMENT OF A SANGUINE

The education of the sanguine person is comparatively easy. He must be looked after; he must be told that he is not allowed to leave his work unfinished. His assertions, resolutions, and promises must not be taken too seriously; he must continually be checked as to whether he has really executed his work carefully. Flatteries must not be accepted from him and especially constant guard must be kept lest any preference be shown him on account of his affable disposition. It must be remembered that the sanguine person will not keep to himself what he is told or what he notices about anyone. It is advisable to think twice before taking a sanguine person into confidence.

In the education of a sanguine child the following points should be observed:

1. The child must be consistently taught to practice self-denial especially by subduing the senses. Perseverance at work and observance of order must be continually insisted upon.

2. The child must be kept under strict supervision and guidance; he must be carefully guarded against bad company, because he can so easily be seduced.

3. Leave to him his cheerfulness and let him have his fun, only guard him against overdoing it.

Conclusion

This completes the sanguine temperament. The next temperament to be explored: THE CHOLERIC TEMPERAMENT.

Vatican II: Liberty, Equality, Fraternity

 

The teachings of Vatican II were Modernist to the core. However, they also agree with the Masonic slogan of the damnable French Revolution: "Liberty, Equality, Fraternity." One of the greatest (and, in my opinion, most underrated) popes of the Roman Catholic Church was His Holiness Pope Leo XIII (reigned 1878-1903). On April 20, 1884, Pope Leo penned Humanum Genus, and declared the Masonic sect founded in 1717 the "kingdom of Satan:"

The race of man, after its miserable fall from God, the Creator and the Giver of heavenly gifts, "through the envy of the devil," separated into two diverse and opposite parts, of which the one steadfastly contends for truth and virtue, the other of those things which are contrary to virtue and to truth. The one is the kingdom of God on earth, namely, the true Church of Jesus Christ; and those who desire from their heart to be united with it, so as to gain salvation, must of necessity serve God and His only-begotten Son with their whole mind and with an entire will. The other is the kingdom of Satan, in whose possession and control are all whosoever follow the fatal example of their leader and of our first parents, those who refuse to obey the divine and eternal law, and who have many aims of their own in contempt of God, and many aims also against God. (para. #1; Emphasis mine).

Never one to mince his words against the sworn enemies of the Church, the brave Vicar of Christ exposed their nefarious slogan/ideology for what it was in the following words:

Wherefore, not without cause do We use this occasion to state again what We have stated elsewhere, namely, that the Third Order of St. Francis, whose discipline We a little while ago prudently mitigated, should be studiously promoted and sustained; for the whole object of this Order, as constituted by its founder, is to invite men to an imitation of Jesus Christ, to a love of the Church, and to the observance of all Christian virtues; and therefore it ought to be of great influence in suppressing the contagion of wicked societies. Let, therefore, this holy sodality be strengthened by a daily increase. Amongst the many benefits to be expected from it will be the great benefit of drawing the minds of men to liberty, fraternity, and equality of right; not such as the Freemasons absurdly imagine, but such as Jesus Christ obtained for the human race and St. Francis aspired to: the liberty, We mean, of sons of God, through which we may be free from slavery to Satan or to our passions, both of them most wicked masters; the fraternity whose origin is in God, the common Creator and Father of all; the equality which, founded on justice and charity, does not take away all distinctions among men, but, out of the varieties of life, of duties, and of pursuits, forms that union and that harmony which naturally tend to the benefit and dignity of society. (para. #34; Emphasis mine). 

Pope Leo XIII clearly taught that "liberty, equality, and fraternity" have two distinct and opposite meanings: the true meaning as understood by the Church, and the Satanic, twisted, Masonic meaning imposed on those words by the Lodge. 

At the Robber Council, the Modernists gave the Masonic-compatible meanings of Liberty, Equality and Fraternity in the damnable documents from Hell. In this post, I will demonstrate how that was accomplished, and compare it to the true teaching of the Church.

The False Idea of  Liberty:" Religious Liberty

In the declaration Dignitatis Humanae, Vatican II replaced religious tolerance with religious liberty. 

The teaching of Dignitatis Humanae summarized:

• All individuals and groups must be allowed to practice any religion publicly, and openly proselytize. It is a right that cannot be infringed upon.

• The State must respect all religions and only impose limits on their activities where public order demands such. 

• The State must not discriminate on the basis of religion.

Vatican II Sect on Religious Liberty:

This Vatican Council declares that the human person has a right to religious freedom. This freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that no one is to be forced to act in a manner contrary to his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits.

The council further declares that the right to religious freedom has its foundation in the very dignity of the human person as this dignity is known through the revealed word of God and by reason itself. This right of the human person to religious freedom is to be recognized in the constitutional law whereby society is governed and thus it is to become a civil right. (Dignitatis Humanae, para. #2; Emphasis mine). 

The declaration of this Vatican Council on the right of man to religious freedom has its foundation in the dignity of the person, whose exigencies have come to be are fully known to human reason through centuries of experience. What is more, this doctrine of freedom has roots in divine revelation, and for this reason Christians are bound to respect it all the more conscientiously.  (para. #9; Emphasis mine).

In all his activity a man is bound to follow his conscience in order that he may come to God, the end and purpose of life. It follows that he is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters religious. (para. #3; Emphasis mine). 

The teaching of the Roman Catholic Church summarized:

• Religious liberty for false religions is never a right. It should never be enshrined in law. False religions may be tolerated to keep the peace if necessary.

• The One True Church must be the State religion, and all false religions suppressed insofar as possible without causing civil unrest endangering Catholics.

The Roman Catholic Church on Religious Liberty:

The Syllabus of Errors (1864) CONDEMNED PROPOSITION #15:

Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.

Pope Pius IX, Qui Pluribus para. #15:

Also perverse is the shocking theory that it makes no difference to which religion one belongs, a theory which is greatly at variance even with reason.

Pope Pius IX, Quanta Cura, para. #3:

From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an “insanity,” viz., that “liberty of conscience and worship is each man’s personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way.” But, while they rashly affirm this, they do not think and consider that they are preaching “liberty of perdition;” (Emphasis mine). 

Pope Gregory XVI, Mirari Vos, para. #14:

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. (Emphasis mine). 

Is anyone surprised that Bergoglio stated: If in the past, our differences set us at odds, nowadays we see in them [false religions] the richness of different ways of coming to God and of educating young people for peaceful coexistence in mutual respect. For this reason, education commits us never to use God’s name to justify violence and hatred towards other religious traditions, to condemn all forms of fanaticism and fundamentalism, and to defend the right of each individual to choose and act in accordance with his or her conscience. 

(See vatican.va/content/francesco/en/speeches/2021/october/documents/20211005-pattoeducativo-globale.html; Emphasis mine). Even now, Vatican II sect apologist try to walk back Bergoglio's statement “All religions are paths to God. I will use an analogy, they are like different languages that express the divine.”  Yet, we can see that Bergoglio is a true product of Vatican II. He believes the first clause with all his might; All religions are paths to God.

The False Idea of Equality: "Collegiality"

 Lumen Gentium, Vatican II's Dogmatic Constitution on the Church, gave the heretical ecclesiology that the Church of Christ subsists in (not is) the Roman Catholic Church. It also gave the world the heretical teaching of collegiality. This is the idea that the bishops, taken as a whole, also are the supreme head of the Catholic Church.  As my spiritual father, Fr. DePauw, once told me, "Before Vatican II, there were 2,500 bishops and one pope. Now, we have 2,501 little popes."

 The Roman Catholic Church on Church Governance:

From the Vatican Council of 1870, Dogmatic Constitution Pastor Aeternus:

We therefore teach and declare that, according to the testimony of the Gospel, the primacy of jurisdiction over the universal Church of God was immediately and directly promised and given to Blessed Peter the Apostle by Christ the Lord.

For it was to Simon alone, to whom he had already said, "You shall be called Cephas" (John 1:42), that the Lord, after the confession made by him, saying, "You are the Christ, the Son of the living God", addressed these solemn words: "Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven. And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it. And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven." (Mt 16:16-19).

And it was upon Simon alone that Jesus, after His Resurrection, bestowed the jurisdiction of Chief Pastor and Ruler over all His fold, by the words: "Feed my lambs. Feed my sheep." (St. John 21:15-17).

At open variance with this clear doctrine of Holy Scripture, as it has ever been understood by the Catholic Church, are the perverse opinions of those who, while they distort the form of government established by Christ the Lord in His Church, deny that Peter, in his single person, preferably to all the other Apostles, whether taken separately or together, was endowed by Christ with a true and proper primacy of jurisdiction; or of those who assert that the same primacy was not bestowed immediately and directly upon Blessed Peter himself, but upon the Church, and through the Church on Peter as her Minister.

If anyone, therefore, shall say that Blessed Peter the Apostle was not appointed the Prince of all the Apostles and the visible Head of the whole Church Militant; or that the same, directly and immediately, received from the same, Our Lord Jesus Christ, a primacy of honor only, and not of true and proper jurisdiction; let him be anathema.

Christ established the papacy Himself. The pope alone holds the Supreme Power. The Vatican Council continues:

Hence we teach and declare that by the appointment of our Lord the Roman Church possesses a sovereignty of ordinary power over all other Churches, and that this power of jurisdiction of the Roman pontiff, which is truly Episcopal, is immediate; to which all, of whatsoever rite and dignity, are bound, by their duty of hierarchical subordination and true obedience, to submit, not only in matters which belong to faith and morals, but also in those that appertain to the discipline and government of the Church throughout the world; so that the Church of Christ may be one flock under one supreme pastor, through the preservation of unity, both of communion and of profession of the same faith, with the Roman pontiff. This is the teaching of Catholic truth, from which no one can deviate without loss of faith and salvation. (Emphasis mine). 

The pope has immediate jurisdiction over the entire Church of whatever dignity. You must submit to the Roman Pontiff in all matters, not only in faith and morals, but in discipline and government. This obedience is due to the pope and no one can refuse it without loss of faith and salvation (are you listening "recognize and resistors"?).  Finally, the Vatican Council of 1870 teaches:

Therefore, faithfully adhering to the tradition received from the beginning of the Christian faith, for the glory of God Our Savior, the exaltation of the Catholic Religion, and the salvation of Christian people, the Sacred Council approving, We teach and define that it is a divinely-revealed dogma: that the Roman Pontiff, when he speaks ex Cathedra, that is, when in discharge of the office of Pastor and Teacher of all Christians, by virtue of his supreme Apostolic authority, he defines a doctrine regarding faith or morals to be held by the Universal Church, by the divine assistance promised to him in blessed Peter, is possessed of that infallibility with which the divine Redeemer willed that His Church should be endowed for defining doctrine regarding faith or morals: and that therefore such definitions of the Roman Pontiff are irreformable of themselves, and not from the consent of the Church.(Emphasis mine). 

The pope alone is infallible, and his infallibility is not contingent on consent from anyone. The bishops in an Ecumenical Council share in this infallibility if and only if the Council's decisions are approved and promulgated by the pope. Without papal approval, conciliar decrees have no binding force and cannot be infallible.

The Vatican II Sect on Church Governance:

Lumen Gentium para. #22:

 The order of bishops, which succeeds to the college of apostles and gives this apostolic body continued existence, is also the subject of supreme and full power over the universal Church, provided we understand this body together with its head the Roman Pontiff and never without this head. This power can be exercised only with the consent of the Roman Pontiff. (Emphasis mine).

It seems orthodox except that it now declares that there are two sources of supreme power. How can the supreme power be vested in the pope and with the bishops together with the pope? It is not only illogical and heretical, it was placed there by the Modernists so there could be a "synodal Church (sic)"

Here is the result of that teaching:

Encouraging greater "synodal" practices in the Catholic Church should help the church find a greater balance between the power of the pope and the power of local bishops in their dioceses, said theologians participating in the Synod of Bishops...

An adjustment in the balance would recognize that the bishops are successors of the apostles and vicars of Christ, not vicars of the pope, said Father José San Jose Prisco, dean of the faculty of canon law at the Pontifical University of Salamanca, Spain, and a theological expert at the synod...

Catherine Clifford, a theologian and member of the synod from Canada, told the forum that "recent developments in the practice of synodality in the global Catholic Church reflect a shift in Catholic ecclesiology and practice away from an almost exclusive emphasis on the personal or primatial dimension of the bishop of Rome's office and toward a restoration of greater balance with the collegial and communal dimensions in the exercise of that office." (From Catholic News Service and reported in thebostonpilot.com/article.php?ID=198404; Emphasis mine).

The False Idea of Fraternity: "Ecumenism"

Ecumenism, the attempt to make a One World Religion, comes as a result of the heretical ecclesiology of Vatican II that teaches there is a Church of Christ distinct from the Roman Catholic Church. The Church of Christ is present in its "fullness" in the Roman Catholic Church, but it is present in various degrees in false sects according to how many "elements of truth" they possess. To have all the elements is best, but just having some is good too, and leads to salvation; this was discussed above. All of the other heresies of Vatican II can be traced to the false ecclesiology as their root cause. 

Many will be surprised that there is a truly Catholic ecumenism! Here then is:

The Roman Catholic Church on Ecumenism:

1. Unity. The Church was not only numerically one from the Will and intention of Christ, but She also has ever been one and shall be one until the end of time, as it is one of the Four Marks of the Church. Pope Pius XI taught:

This Church, after being so wonderfully instituted, could not, on the removal by death of its Founder and of the Apostles who were the pioneers in propagating it, be entirely extinguished and cease to be, for to it was given the commandment to lead all men, without distinction of time or place, to eternal salvation: "Going therefore, teach ye all nations." In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present to it, according to His solemn promise: "Behold I am with you all days, even to the consummation of the world?" It follows then that the Church of Christ not only exists to-day and always, but is also exactly the same as it was in the time of the Apostles, unless we were to say, which God forbid, either that Christ our Lord could not effect His purpose, or that He erred when He asserted that the gates of hell should never prevail against it. (See Mortalium Animos, para. #6). 

The Church is incapable of being divided. Those who leave are not "other churches" because Christ founded only one Church. Nor are those sects "part" of the Church. They are groups of heretics and/or schismatics that have no right to exist and are a means of damnation. The True Church is not "divided" or "less unified" because some leave and call themselves "churches." As Pope Leo XIII taught: 

The Church of Christ, therefore, is one and the same for ever; those who leave it depart from the will and command of Christ, the Lord - leaving the path of salvation they enter on that of perdition. "Whosoever is separated from the Church is united to an adulteress. He has cut himself off from the promises of the Church, and he who leaves the Church of Christ cannot arrive at the rewards of Christ....He who observes not this unity observes not the law of God, holds not the faith of the Father and the Son, clings not to life and salvation" [S. Cyprianus, De Cath. Eccl. Unitate, n. 6]. (See Satis Cognitum, para. #5). 

2. The proper approach of ecumenism. Catholic ecumenism looks from a position of unity in possession, whereas false ecumenism looks for unity as not yet possessed. The false view looks for theories and means of obtaining unity, while true ecumenism aims to share a divinely-given unity which already exists. The primary question should not, therefore, be "How can unity be achieved?"--but rather "How did Christ will His Church to be one?" The answer is to be found in the words of Pope Leo XIII:

Wherefore Jesus Christ bade all men, present and future, follow Him as their leader and Saviour; and this, not merely as individuals, but as forming a society, organized and united in mind. In this way a duly constituted society should exist, formed out of the divided multitude of peoples, one in faith, one in end, one in the participation of the means adapted to the attainment of the end, and one as subject to one and the same authority. To this end He established in the Church all principles which necessarily tend to make organized human societies, and through which they attain the perfection proper to each. That is, in it (the Church), all who wished to be the sons of God by adoption might attain to the perfection demanded by their high calling, and might obtain salvation. The Church, therefore, as we have said, is man's guide to whatever pertains to Heaven. (See Satis Cognitum, para. #10). Therefore, unity is to be had by converting to the One True Church. This conversion must be individual, as corporate reunion is impossible on several grounds.

3. What is "corporate reunion"? Formal corporate reunion may be defined as that act whereby a society of baptized persons, professing the Integral Catholic Faith, enter the Church through a judicially authorized action of legitimate representatives (e.g. Eastern Schismatics who are allowed to retain the Byzantine Rite of Mass, and certain ecclesiastical customs). Material corporate reunion is the return to the Church by a group of people who receive no status like the Easterns. It's just like-minded people professing the Integral Catholic Faith. It is not "a Church joining the Catholic Church" in either case.

The Vatican II Sect on Ecumenism:

1. The Church of Christ is made up of a bunch of sects. The Church of Christ subsists fully in the Roman Catholic Church which has all the "elements" of the Church of Christ, and it subsists partially in false religions according to how many elements they have.  The elements "impel towards unity" because the Church is not unified. Catholic unity is not perfect but "wounded."

Lumen Gentium, para. #8: This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity. (Emphasis mine). 

Catechism of the Catholic Church (1992), section 817: In fact, "in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church — for which, often enough, men of both sides were to blame." The ruptures that wound the unity of Christ's Body — here we must distinguish heresy, apostasy, and schism — do not occur without human sin:...(Emphasis mine). 

2. As a result of the "partial communion" of having "some elements" of the Church of Christ, false religions are used by Christ as a "means of salvation."

Unitatis Redintegratio, para. #3: It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church. (Emphasis mine). 

Catechesi Tradendae ("Encyclical" of Wojtyla), para. #32: The great movement, one certainly inspired by the Spirit of Jesus, that has for some years been causing the Catholic Church to seek with other Christian Churches or confessions the restoration of the perfect unity willed by the Lord, brings me to the question of the ecumenical character of catechesis. This movement reached its full prominence in the Second Vatican Council and since then has taken on a new extension within the Church, as is shown concretely by the impressive series of events and initiatives with which everyone is now familiar...In this context, it is extremely important to give a correct and fair presentation of the other Churches and ecclesial communities that the Spirit of Christ does not refrain from using as means of salvation... (Emphasis mine). 

3. As false religions are a means of salvation, there is salvation outside the Roman Catholic Church. There is no reason you can't pray in common with members of false religions.

Ut Unum Sint ("Encyclical" of Wojtyla), para. #22: Along the ecumenical path to unity, pride of place certainly belongs to common prayer, the prayerful union of those who gather together around Christ himself. If Christians, despite their divisions, can grow ever more united in common prayer around Christ, they will grow in the awareness of how little divides them in comparison to what unites them. 

(Emphasis mine). 

Unitatis Redintegratio, para. #8: In certain special circumstances, such as the prescribed prayers "for unity," and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. (Emphasis mine). 

4. Indeed, reunion with the Roman Catholic Church is not necessary to be saved, and we must esteem and venerated false religions. Hence:

(a) The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. (Nostra Aetate, para. #3; Emphasis mine). 

(b) The Jews are not guilty of Deicide and accursed: Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. (Ibid, para. #4; Emphasis mine). 

(c) Pagan Hindus and Buddhists, and all other religions are found admirable because of the "elements of truth" they possess, regardless of their demonic teachings, and the Catholic Church rejects none of the "truth in them."

Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. (Ibid, para. #2; Emphasis mine). 

Proselytism is solemn nonsense; it makes no sense.

(Jorge Bergoglio, brainyquote.com/quotes/pope_francis_571227; Emphasis mine).

Conclusion

The Robber Council of Vatican II was the "French Revolution" within the Catholic Church, producing a man-made sect of Counterfeit Catholicism. The Modernists, echoing the Masons, chanted for "Liberty, Equality, Fraternity." Their "Religious Liberty" destroyed Catholic Europe. Their equality of collegiality led to a "Synodal Church," no longer constituted as the Divine Founder intended. Their fraternity led to universalism, and now leads to a One World Church. 

Query for the R&R and Vatican II sect apologists: "Can you explain, one more time, how Bergoglio is pope and the Catholic Church is ever the same in doctrine and government?" 

Contending For The Faith---Part 33

 

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.

The Church Dogma of Purgatory

The month of November is dedicated to the souls in Purgatory. The Vatican II sect tells the world there is no Hell (or if there is no one goes there). If so, why care about a temporary place of punishment, less worrisome than Hell? Vatican II sect clergy hardly ever discuss Purgatory or offer prayers for the deceased. Members of the sect make no use of indulgences for themselves or the departed. This post will explain the Church's teaching concerning Purgatory and indulgences. 

I take no credit for the content of this post. I have taken the information from the approved theologians, most notably, Tanquerey, Pohle, Ott, and Davis--as well as other approved sources. 

What is Purgatory?

The souls of the just who leave this world in the state of sanctifying grace are deserving of Heaven. However, if a soul has unremitted venial sins, or temporal punishments that remain after sins are forgiven, they are not pure enough to see God. Nothing undefiled can enter into Heaven, therefore, Purgatory is where those souls go to expiate any venial sins and/or temporal punishments. The Council of Trent infallibly defined the existence of Purgatory:

Whereas the Catholic Church, instructed by the Holy Ghost, has from the Sacred Scriptures and the ancient tradition of the Fathers taught in Councils and very recently in this Ecumenical synod that there is a purgatory, and that the souls therein are helped by the suffrages of the faithful, but principally by the acceptable Sacrifice of the Altar. (Emphasis mine).

Whereas before death a soul can cleanse itself by freely choosing to suffer for its sins, and can gain merit for this suffering, a soul in purgatory can not so choose and gains no merit for the suffering and no increase in glory. Rather, it is cleansed according to the demands of Divine Justice. Where is Purgatory to be found in the Sources of Revelation?

The Holy Bible

The Old Testament

Deuteronomy 34:8:And the children of Israel mourned for him in the plains of Moab thirty days: and the days of their mourning in which they mourned for Moses were ended.

The Jewish understanding of these practices was that the prayers freed the souls from their painful state of purification, and expedited their journey to God.

Baruch 3:4: O Lord Almighty, the God of Israel, hear now the prayer of the dead of Israel, and of their children, that have sinned before thee, and have not hearkened to the voice of the Lord their God, wherefore evils have cleaved fast to us.

Baruch asks the Lord to hear the prayers of the dead of Israel. Prayers for the dead are unnecessary in Heaven and unnecessary in Hell. These dead are in Purgatory.

2 Maccabees 12: 43-46: And making a gathering, he sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection, (For if he had not hoped that they that were slain should rise again, it would have seemed superfluous and vain to pray for the dead,) And because he considered that they who had fallen asleep with godliness, had great grace laid up for them. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.

Here is a very direct reference to Purgatory. Prayer for the dead in Hell and in Heaven is useless. Nor is there loosening (remission) of sins in either Heaven or Hell. Martin Luther himself realized there was no getting around this so he removed this Book from the Canon of Scripture. 

New Testament

1 Corinthains 3: 10-15: According to the grace of God that is given to me, as a wise architect, I have laid the foundation; and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed in fire; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built thereupon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire.

Works are judged after death and tested by fire. Some works are lost, but the person is still saved. St. Paul is referring to the state of purgation called Purgatory. The venial sins (bad works) that were committed are burned up after death, but the person is still brought to salvation. This state after death cannot be Heaven (no one with venial sins is present) or Hell (there is no forgiveness and salvation).

"... if any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” The phrase for “suffer loss” in the Greek is “zemiothesetai.” The root word is “zemioo” which also refers to punishment. The construction “zemiothesetai” is used in Exodus 21:22 and Proverbs 19:19 which refers to punishment (from the Hebrew “anash” meaning “punish” or “penalty”). Hence, this verse proves that there is an expiation of temporal punishment after our death, but the person is still saved. This cannot mean Heaven (there is no punishment in heaven) and this cannot mean Hell (the possibility of expiation no longer exists and the person is not saved).

St. Jude 1:23: But others save, pulling them out of the fire. And on others have mercy, in fear, hating also the spotted garment which is carnal.

The people who are saved are being snatched out of the fire. People are already saved if they are in Heaven, and there is no possibility of salvation if they are in Hell. These people are being led to Heaven from Purgatory.

Apocalypse 3:17-18:  I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear; and anoint thy eyes with eyesalve, that thou mayest see. Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.

Christ refers to this fire as what refines into gold those He loves if they repent of their sins. This is in the context of after death because Jesus, speaking from Heaven, awards the white garment of salvation after the purgation of fire (both after death).

Sacred Tradition

St. John Chrysostom (d. 407) –  Not in vain was it decreed by the Apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. For when the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling up God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf. (Homily #4 Philippians – Patrologia Graeca 66.295) 

St. Augustine of Hippo (d. 430) – There is an ecclesiastical discipline, as the faithful know, when the names of martyrs are read aloud in that place at the Altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. (Sermo 159.1).

But by the prayers of the Holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. For the whole Church observes this practice which was handed down by the fathers: that it prays for those who have died in the communion of the body and blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death.  (Sermo 172.2)

Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter; but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgement. (City of God, Book 21-Ch. 13)

St. Gregory the Great (d. 604) – Peter: ‘Desirous I am to be informed, whether we ought to believe that after death there is any fire of Purgatory‘. Gregory: ‘But yet we must believe that before the day of judgment there is a Purgatory fire for certain small sins: because our Savior saith, that he which speaketh blasphemy against the holy Ghost, that it shall not be forgiven him, neither in this world, nor in the world to come.66 Out of which sentence we learn, that some sins are forgiven in this world, and some other may be pardoned in the next: for that which is denied concerning one sin, is consequently understood to be granted touching some other. 

But yet this, as I said, we have not to believe but only concerning little and very small sins, as, for example, daily idle talk, immoderate laughter, negligence in the care of our family (which kind of offences scarce can they avoid, that know in what sort sin is to be shunned), ignorant errors in matters of no great weight: all which sins be punished after death, if men procured not pardon and remission for them in their lifetime: for when St. Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one, of what kind it is, the fire shall try. If any man’s work abide which he built thereupon, he shall receive reward; if any mans work burn, he shall suffer detriment, but himself shall be saved, yet so as by fire.

For although these words may be understood of the fire of tribulation, which men suffer in this world: yet if any will interpret them of the fire of Purgatory, which shall be in the next life: then must he carefully consider, that the Apostle said not that he may be saved by fire, that buildeth upon this foundation iron, brass, or lead, that is, the greater sort of sins, and therefore more hard, and consequently not remissible in that place: but wood, hay, stubble, that is, little and very light sins, which the fire doth easily consume. Yet we have here further to consider, that none can be there purged, no, not for the least sins that be, unless in his lifetime he deserved by virtuous works to find such favor in that place. (Dialogues – Book 4, Ch 39)

Indulgences: Profiting the Living and the Dead

The word Indulgence is derived from Indulgere (Latin) which conveys the idea of sweetness in one's dealings with others. From the etymology, Indulgere could be applied to a mother's love for her child, the cancellation of a debtor's obligation by the creditor, or in this case, God's pardon of the repentant sinner.  The 1917 Code of Canon Law has this to say about indulgences in Canon 911, "Let all highly prize indulgences, or the remission of sin before God of the temporal punishment due to sins already forgiven as to guilt, which remission the ecclesiastical authority grants out of the treasure of the Church, and applies to the living by way of absolution, to the departed by way of suffrage." 

 This definition in the Code has several factors to be examined:

• The negative element
• The positive element
• The value of indulgences and their source
• The gaining of an indulgence

Each factor will now be examined.

The Negative Element

 All actual sins impart a double wound on the soul. The first is called reatus culpae, which is the wound of guilt. This occurs when you turn away from God and towards creatures. As a result, you forfeit (either partially or completely) your divine friendship with God which consists in having sanctifying grace in your soul. Those unfortunate enough to incur mortal sin, turn totally away from God, lose sanctifying grace completely and are worthy of Hell. Those who commit venial sin, only partially turn their allegiance from God, and it lessens (but does not extinguish) sanctifying grace. Hence, those guilty of venial sin only are not worthy of Hell.

 The second wound is called reatus poenae, or liability to punishment. According to the Angelic Doctor, St. Thomas Aquinas, mortal sin is an aversion from God, and venial sin is a turning toward creatures but not completely away from God. Therefore, mortal sin is a complete rebellion against God and deserves eternal punishment. Venial sin is not absolute rebellion and is deserving of a temporary punishment only.

Since mortal sin is both complete rebellion against God, and contains the lesser included offense of turning towards creatures over God, it merits not only an eternal punishment, but a temporal one as well, just like venial sin (See Summa Theologica, III, q. 84, art. 4). The guilt of mortal sin can only be removed either by Confession or an Act of Perfect Contrition cum voto (with desire and resole to go to Penance as soon as you can). The guilt of venial sin can be removed not only in Confession or perfect contrition, but also by hearing Mass devoutly, receiving Holy Communion with fervor, and pious use of Sacramentals. 

Indulgences remove the temporal punishment due after the guilt of sin has been eradicated. 

The Positive Element

 In certain cases both guilt and punishment can be remitted, but this is not the usual case except in the Sacrament of Baptism, where the soul of the person just baptized is rendered completely acceptable to God and can enter Heaven immediately. In its Decree on Original Sin, the Council of Trent declares, "For in those who are born again God hates nothing, because there is no condemnation to those who are truly buried together with Christ by baptism unto death, who walk not according to the flesh, but, putting off the old man and putting on the new one who is created according to God, are made innocent, immaculate, pure, guiltless and beloved of God, heirs indeed of God, joint heirs with Christ; so that there is nothing whatever to hinder their entrance into heaven." 

The rule is the opposite outside of Baptism. The Council of Trent infallibly declared:

CANON XII.--If any one saith, that God always remits the whole punishment together with the guilt, and that the satisfaction of penitents is no other than the faith whereby they apprehend  that Christ has satisfied for them; let him be anathema.

CANON XV.--If any one saith, that the keys are given to the Church, only to loose, not also to bind; and that, therefore, priests act contrary to the purpose of the keys, and contrary to the institution of Christ, when they impose punishments on those who confess; and that it is a fiction, that, after the eternal punishment, has, by virtue of the keys, been removed, there remains for the most part a temporal punishment to be discharged; let him be anathema.

Therefore, indulgences are good works by which we can remove some or all of the temporal punishment due to forgiven sins. Where does the power of these good works to remove sin come to us? Through "the treasure of the Church." By reason of the Hypostatic Union (the Divine and human natures of Christ united in the one Person of God the Son), the smallest act of Christ was of infinite value and could satisfy Divine Justice for the sins of the world. The incredible number of hardships and tortures Our Lord endured was thereby superabundant, but not wasted. These merits as well as those of the Blessed Mother and the saints are applied in later generations for the remission of our temporal penalties that remain after sin is forgiven. The One True Church ALONE is the dispenser of indulgences; She alone has Divine Authority.

When the wretched heretic Martin Luther dared to deny the treasury of the Church, he was excommunicated by a real Pope, Leo X, in the Apostolic Decree Exsurge Domine. He declared the following teaching of Luther condemned and heretical:

17. The treasures of the Church, from which the pope grants indulgences, are not the merits of Christ and of the saints.

The Value of Indulgences

There are numerous accounts in the lives of the saints which inform us that one instant in Purgatory (where those with temporal punishments must suffer before gaining entrance to Heaven) is more painful than many years of suffering on Earth. Who wouldn't want to expiate their temporal punishments here rather than hereafter? 

Indulgences may be either partial or plenary. A plenary indulgence expiates all temporal punishment, while a partial indulgence remits just some. When a prayer has a number of days or years ascribed to it (e.g., an indulgence of 300 days) that doesn't mean 300 days come off your time in Purgatory, rather it means so much remission is gained by that indulgenced prayer (or pious work) as would have been gained by 300 days of penance during the era of public penitential discipline. 

 A plenary indulgence is gained by performing the proscribed work of the Church; however, if any venial sin remains, the plenary indulgence cannot be completely received since there is still the guilt of actual sin. In such case, the plenary indulgence becomes partial. According to Canon 926, "It is to be understood that a plenary indulgence is granted in such a way that if one cannot gain it in plenary form, nevertheless one gains it partially according to the dispositions one has."

As to the source of what may be indulgenced, the pope alone, as the Vicar of Christ on Earth, has the primary and supreme power over the granting of indulgences. 

The Gaining of a Plenary Indulgence

 There are seven requirements to gain an indulgence:

1. One must have the right intention of gaining the indulgence.

2. The good work prescribed (prayer, stations of the cross, etc) must be carried out faithfully and not substantially altered in any way. 

3. One must be baptized, not excommunicated, and in the state of sanctifying grace (at least at the completion of the prescribed work). 

4. Holy Communion must be worthily received within eight (8) days of the completion of the prescribed work.

5. Prayers must be vocal, the lips must move and the words mouthed at least silently. Mental prayer does not suffice. 

6. You must make a good Confession eight (8) days before or after the day on which you would gain the indulgence (fulfill the prescribed work). However, you must still be in the state of sanctifying grace on the day you complete the prescribed work.

7. You must pray for the pope's intentions. This does not mean a particular person who is pope, or that you can't gain indulgences in a time of sedevacante. "The Pope's Intention" comprises what any true pope would want:

• the exultation of Holy Mother Church
• the propagation of the One True Faith
• the uprooting of heresy
• the conversion of sinners
• peace and concord among Christian nations
• the other needs of Christianity

 N.B. You can apply an indulgence to yourself or to a departed soul, but not to another living person! For a partial indulgence, only numbers 1, 2, and 3 above apply. 

(The above on indulgences was gathered from theologian Davis, Pastoral and Moral Theology, 3: 428-433. Also from theologian Hagedorn, General Legislation on Indulgences, CUA Press, [1924] I give full acknowledgement and credit to their works ). 

Conclusion

Purgatory is a dogma of the faith, so often misunderstood by Catholics and non-Catholics alike. Know your faith and defend it against the attacks of Protestants and Vatican II sect Modernists. Always remember that in this time of Great Apostasy, we must stay as close to God as possible. By making use of indulgences for ourselves we can do this by purifying our souls. By applying them to the faithful departed we can hasten their entrance into Heaven and gain saints in Heaven praying for us and our salvation.