Are Fatima And La Salette Of Demonic Origin?

 

Recently, a friend of mine sent me a letter that was published on a R&R website. The author of the letter contends that the apparitions of Our Lady at Fatima and at La Salette were "works of the devil." I don't know if the accusations in the letter were ever answered, but I thought it would be prudent for me to reiterate the Church's teaching on apparitions, and where the author of the letter gets it all wrong. 

Any regular reader of my blog knows that I am someone who does not give apparitions undue credence in the spiritual life. The faith is taught to us by the Church and we should base what we believe on Her teachings as properly understood. Reading the approved theologians will do more for you to understand the Faith than trying to discern the alleged sayings of an approved apparition. 

Nevertheless, the letter was so blasphemous and fraught with errors, I felt compelled to make this response.

The Approved Apparitions of Mary

Only the following Marian apparitions have Church approval pre-Vatican II (there is currently no authority to pass judgement during the Great Apostasy), and notice how few there are; only ten (10):

1. Our Lady of Guadalupe (took place 1531; approved 1555)
2. Our Lady of the Miraculous Medal (took place 1830; approved 1837)
3. Our Lady of LaSalette (took place 1846; approved 1851)
4. Our Lady of Lourdes (took place 1858; approved 1862)
5. Our Lady of Knock (took place 1879; approved 1879)
6. Our Lady of Fatima (took place 1917; approved 1930 by the local bishop and in 1940 by Pope Pius XII)
7. Our Lady of the Good Event aka Our Lady of Quito (took place 1594-1634; approved 1611 while still taking place)
8. Our Lady of Hope (took place 1871; approved 1872)
9. Our Lady of Beauraing (took place 1932-1933; approved 1949)
10. Our Lady of Banneux (took place 1933; approved 1949)

There are seven cases where the Holy See and local Ordinary have not pronounced directly on the supernatural character of the apparition, yet have implicitly attested to their veracity by approving the public religious activity inspired by the apparition and/or authorizing liturgical veneration:

1. Our Lady of the Pillar (took place 40 AD while Mary was still alive; considered the first Marian apparition wherein Our Blessed Mother assisted the Apostle St. James the Greater)
2. Our Lady of Walsingham (took place 1061)
3. Our Lady of Mount Carmel (took place 1251)
4. Our Lady of the Watch (took place 1490)
5. Our Lady of Siluva (took place 1608)
6. Our Lady of Pellevoisin (took place 1876)
7. Our Lady of Zion (took place 1842)

Holy Mother Church has only given approval to 17 apparitions out of the countless millions reported to the Vatican.  I have frequently wrote against those I label "Apparitionists:" They are people who exalt private revelations and apparitions whether approved by the Church (such as Our Lady of Fatima) or not (such as Our Lady of the Roses) over the teaching of the Church. They obsess over the alleged "true meanings" of messages (as if salvation depended on them), or even accept them to the exclusion of authentic Church doctrines in some area(s). The late "Fr." Gruner falls squarely in this category.

Personally, I don't think Traditionalists should concern themselves over private revelations. To make the terminology clear, "private revelation" has nothing to do with the number of persons that claim to have seen and/or experienced something. "Public Revelation" refers to the Divine Deposit of Revelation given to the Church for all human beings to believe, so that they may be saved. Public Revelation ended with the death of the last Apostle, St. John, in 100 AD. Private revelation refers to all communication by God (directly or indirectly) with humans after Public Revelation ended. I can't stress strongly enough that no private revelation, including those deemed "worthy of belief" by the Church, need to be accepted by Catholics. You can reject any or all of the above Marian apparitions and you would not be a heretic, nor would you commit a sin.

This does not mean that private revelations are "useless." Obviously, if the Church approves something as worthy of belief, we can believe it without fear of sinning against faith or morals. God communicates to us for a reason. However, I refuse to get drawn into arguments over what a particular apparition or a particular revelation "really means." Moreover, it is by studying the approved theologians that we can learn the One True Faith and make our Catholic way the best we can through these most difficult times. To be certain, I believe in approved apparitions without making them the focus point of faith. I have devotion to Our Lady of Hope and Our Lady of Fatima. I wear the Five-fold Scapular, pray the Rosary daily, insert the "Fatima Prayer" at the end of each Rosary decade, and try to attend Mass every First Saturday of the month. These are great Catholic devotions all Traditionalists should try to maintain. I do not view "Consecrating Russia" as some panacea to the Great Apostasy. Nor will I quibble over specific sayings Our Lady is supposed to have said.

 The Criteria of the Church When Discerning Private Revelations

As explained by theologian Volksen in detail (See  Visions, Revelations, and the Church [1961] by theologian Volken) and reproduced by me here in outline form, some of the pertinent criteria in discerning private revelations are:

1. Every revelation must be rejected a priori if its context is opposed to Church teaching. In places where the Scripture speaks most explicitly of the discernment of spirits and where it urges Christians to "try the spirits if they be of God," it gives only one criterion which is of a doctrinal nature. "By this the spirit of God is known:every spirit which confesseth that Jesus Christ is come in the flesh, is of God: and every spirit that dissolveth Jesus is not of God." (1 John 4: 2-3). That must be understood as teaching that every private revelation which does not confess Christ as God, and in anyway derogates ("dissolveth") Him by rejecting the teaching of His One True Church, is not of God and must be rejected.

2. A medical examination of all seers should be had to determine physical and psychological soundness. If the seers are healthy in mind and body, this constitutes support for a favorable judgement. If it can be established that the seer(s) showed all the symptoms of hysteria or other mental illness when receiving the revelations, a favorable judgement cannot be reached.

3. The seers should have deep humility (not seeking self-glorification), be obedient to proper ecclesiastical authority, and have fortitude. Fortitude is necessary, as the seer(s) will be pressured to recant and in many cases persecuted/threatened (e.g., St. Bernadette and the three children of Fatima). While they need not be saints, they should display innocence and piety.

4. The revelations must be of a serious nature and not frivolous or overly concerned with mundane things.

5. Any indication of natural explanations and/or fraud must be ruled out to allow for a supernatural character.

The Charges Leveled Against Fatima

 I will reproduce the letter exactly as it was sent to me, but in parts, so I may respond to the accusations. The letter will appear in red font. My response below it will be in black font. 

Holy Bible - Saint John 5:43 - I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive.

Church approval of apparitions is not infallible.

Reply: The use of St. John 5:43 is disingenuous. The Blessed Mother never comes in her own name, and Fatima is not of Satanic origin. Sounding like Feeneyites,-- "It's not infallible!"-- the fact remains that Pope Pius XII, a true pope, approved Fatima as "worthy of belief" in 1940. Such approval is not ex cathedra and, as I stated above, no one is required to believe in any private revelation--even those with papal approval. You can deny Fatima without committing sin. However, to ascribe demonic origin to an apparition with papal approval is blasphemous.

If something comes from Satan, it must be (in whole or in part) heretical, evil, or both. The ultimate goal of the devil is to deceive the faithful and to lead souls to Hell.  If the pope says a private revelation is from God, it cannot be demonic in origin. Pope Leo XIII teaches:

" In defining the limits of the obedience owed to the pastors of souls, but most of all to the authority of the Roman Pontiff, it must not be supposed that it is only to be yielded in relation to dogmas of which the obstinate denial cannot be disjoined from the crime of heresy. Nay, further, it is not enough sincerely and firmly to assent to doctrines which, though not defined by any solemn pronouncement of the Church, are by her proposed to belief, as divinely revealed, in her common and universal teaching, and which the [1870] Vatican Council declared are to be believed “with Catholic and divine faith.” But this likewise must be reckoned amongst the duties of Christians, that they allow themselves to be ruled and directed by the authority and leadership of bishops, and, above all, of the Apostolic See."

(See Sapientiae Christianae, para. #24; Emphasis mine). 

In following the pope's approbation, one can be certain he is acting correctly without fear of evil or heresy. If the purpose of "demonic Fatima" is to damn souls (which can be the only goal for which the devil works), the Holy Ghost would prevent the Holy Father from approving it. Therefore, Fatima is NOT of demonic origin--and that is certain. That should end it, but the reasons advanced against Fatima need to be answered.

The false apparitions of the devil in in Fatima, Portugal.

1) An angel cannot administer Holy Communion.

From the Roman Catechism / Catechism of Pope St.Pius V:

PART II : THE SACRAMENTS.

The Ministers of the Sacraments.

But although God is the author and dispenser of the Sacraments, He nevertheless willed that they should be administered in His Church by men, not by Angels. To constitute a Sacrament, as the unbroken tradition of the Fathers testifies, matter and form are not more necessary than is the ministry of men.

Reply: Again, like the R&R and Feeneyites, a part of a Catechism is twisted out of context. As the writer is no doubt R&R (as he is sending his missive to an R&R website), most people in the R&R and Vatican II sect think of a "minister" of a sacrament as the local janitor who calls himself the "Eucharistic Minister" and hands out the Novus Bogus cracker. In the Roman Catechism (i.e., The Catechism of the Council of Trent), the "minister of the sacrament" is the one capable of confecting the sacrament. 

For any sacrament to be valid there must be (a) proper minister, (b) proper matter, (c) proper form, (d) proper intention of the minister, and (e) no obex (invalidating impediment) on the part of the recipient.

Right below the section the author cites, the Catechism makes clear, "Since the ministers of the sacraments represent in the discharge of their sacred functions, not their own, but the Person of Christ, be they good or bad, they validly perform and confer the Sacraments, provided they make use of the matter and form always observed in the Catholic Church according to the institution of Christ, and provided they intend to do what the Church does in their administration." (pg. 155)

Christ made men priests, not angels. Priests confect the Holy Eucharist, not angels. However, angels can bring the Eucharist to people in extraordinary circumstances. Many saints have had angels bring them Communion. Here's but one account correctly noted from a Vatican II sect website:

"St. Pascal Baylon was a Franciscan lay brother who lived in 16th century Spain.  As a young adolescent, he looked after his father’s sheep on the mountainside.  While there he could not attend Holy Mass, something he loved to do as he longed to receive Jesus in the Eucharist.  From where he was with the sheep he could hear the bell ring during Mass and this meant it was the time of the consecration of the bread and wine into the Body and Blood of Jesus.  Pascal would then fall on his knees in adoration knowing that Jesus in the Sacred Host was being elevated for the congregation to adore. The young man had an ardent love of the Eucharist, and when he was able, he would spend hours on his knees before the tabernacle.  God was aware of the great love that Pascal had for Him.

During those times when his work prevented him from attending at Mass, the Lord sent an angel to give him Holy Communion." (See https://www.myfirstholycommunion.com/portfolio-view/angels/).

Therefore, there is nothing against the faith about the Fatima children receiving Holy Communion from an angel.  

2) Who gave the falsely claimed to be an angel a consecrated host and consecrated chalice?

No Angel can do a consecration.

Reply: In no account I've ever read is it claimed the angel CONSECRATED the Host. He adored a Host already consecrated (perhaps by a priest or by Christ Himself). 

3) Francisco and Jacinta had not received their first Holy Communion nor prepared for it.

The Parish Priest could not be bypassed.

Were they three in a state of sanctifying grace before receiving the false holy communion, which was without any notice? Did they need to go to Confession?

Reply: Who says, "the parish priest cannot be bypassed"? Like Home Aloners who feel every provision of every Canon must be observed even when impossible--this is mere discipline. God can certainly bypass a parish priest. "Did they need to go to Confession?" it is asked. If God allowed them  to receive Holy Communion, we can be sure they were not burdened by mortal sin. 

True apparitions are rare supernatural events, so why be surprised if they come with other supernatural acts by God?

 4) The fasting law of the Church before reception of Holy Communion was to fast from midnight before receiving Holy Communion under pain of mortal sin.

Did they not eat anything from midnight? Did their parents send them starving to do their work? On a previous occasion they ate in the morning and went out.

Reply: God is expected by the writer to be bound by His ecclesiastical law such that He can't make an exception to it. Pope Pius XII mitigated the Eucharistic Fast to three hours in 1957. When in danger of death, Holy Viaticum can be received without any fast. So God made an exception for the children of Fatima.

5) Holy Communion could only be administered in the form of bread and not in the form of wine because that is what was mandated by the Church.

Lucia received the falsely claimed to be holy communion in the form of bread. Francisco and Jacinta received the falsely claimed to be holy communion in the form of wine.

Reply: Merely disciplinary. Christ is received whole and entire under either Species. According to theologian Ott, "The Whole Christ is present under each of the two Species." (See Fundamentals of Catholic Dogma, [1955], pg. 385). 

6) Francisco did not know what he received.

Only Francisco, not having heard the angel, had a question to ask. "Lucia," he said, "I know the angel gave you Holy Communion, but what was it that he gave to Jacinta and me? "That was Communion, too, Francisco. Didn't you see the blood that dropped into the chalice from the Host?"

Reply: In the Eastern Rites, babies receive baptism, first Communion, and Confirmation all at once. Confirmation is more commonly referred to as Chrismation. A golden spoon pours a couple of drops of the Precious Blood on the tongue of the newly baptized infant to swallow. He receives First Communion, even though he obviously doesn't know it and will not remember it. Why did God or the Blessed Mother not teach the children of Fatima about Holy Communion before they received It? Who knows? However, it doesn't go against faith or morals in the least.

7) To administer Holy Communion licitly in the Roman Rite the Rite to administer Holy Communion had to be used.

Only the Pope has the authority from GOD to create a new rite for the administering of Sacraments.

The Council of Trent, "Canon 13. If anyone says that the received and approved rites of the Catholic Church, accustomed to be used in the administration of the sacraments, may be despised or omitted by the ministers without sin and at their pleasure, or may be changed by any pastor of the churches to other new ones, let him be anathema."

Only these words could be said for the administering of Holy Communion:

Corpus Dómini nostri Iesu Christi custódiat ánimam tuam in vitam ætérnam. Amen.

The falsely claimed to be an angel said this before giving what was not Holy Communion: "Take and drink the body and blood of Jesus Christ, horribly outraged by ungrateful men. Repair their crimes and console your God."

Reply: The Canon from Trent forbids the ministers (priests and bishops) to change Rites, not the pope who has authority from God. Yet, the writer would have us believe God Himself can't make an exception?

8) No Holy Communion Paten kept.

God protected Himself in the Eucharist from profanation, so no paten would be necessary in this case.

9) Father Manuel Marques Ferreira Parish Priest of Lucia after interrogations told Lucia that the visions were a deception from the devil and not Our Lady. Father Ferreira vehemently denied any possibility of the apparitions being true.

Reply: Father was a mere parish priest and the approval of Pope Pius XII overrules his judgement. 

10) Lucia was disobedient to her Parents and the Parish Priest.

GOD will never work through those who are disobedient. One of the biggest warning signs of a false apparition is if the purported visionaries are disobedient to the Church authorities.

Reply: This assertion has nothing to support it. These alleged instances are not enumerated and no details are given. Pope Pius XII had all the facts and did not find the children of Fatima to have been disobedient.

11) Our Lady who is GOD's most humblest child would never say that only she can help you. This is blasphemy to GOD. Saint John 2:5 His mother saith to the waiters: Whatsoever he shall say to you, do ye.

Reply: That Mary has no power independent of God to save us, CONCEDED. God is telling us we must go through His Mother as the means He has chosen to save us. Her Rosary. Her scapular. All leading to God. 

12) This has to be confirmed:

De Almeida claimed to have witnessed the whole event, but Judah Ruah, standing next to him, said he saw nothing at all. When asked why, he replied, “because nothing strange happened to the sun. But when I saw all those people kneeling I understood something to be happening and so I photographed them instead.” – On October 13 1917.

Sun:

Spiritual beings may appear to do things miraculous in our eyes, is by what is called fascination or bewitching, which may be conceived possible in two different ways, either by making such impressions upon the organs of our senses, as if the real material object that naturally could make them were present and acting on them, or by taking upon themselves the outward appearances of the things which they wish to represent.

The devil can perform an appearance of a miracle. For example, in Exodus, Moses changes his staff into a snake before the Pharaoh and his court. Then the Pharaoh tells his priests to do the same. In the sight of all, the staff is changed into a snake by the pagan priest. How did this happen? It must be remembered that an angel can move at very high speed, faster than light itself, and so he can substitute, more quickly than our eyes can discern, one thing for something else. Consequently there was an appearance of a miracle done by the pagan priests, but not a true one.

Spiritual beings, both good and bad, have a very great power in acting upon our internal senses, by altering and moving the humours of the body, so as to raise many ideas in our imagination, and affections in our appetite, will not be called in question by any who profess the Christian religion.

Reply: Offering as "proof" something yet to be confirmed is far from "compelling." Pope Pius XII claimed to have seen the "Miracle of the Sun" no less than four times. According to the Fatima visionaries, Mary had said there would be a miracle October 13, 1917, so that people would come to believe. Thousands had gathered at the site of the visions, and the sun "danced," reportedly drying instantaneously the rain-soaked land and spectators. Pius XII wrote, "I have seen the 'miracle of the sun,' this is the pure truth." 

The papal note says that at 4 p.m. on Oct. 30, 1950, during his "habitual walk in the Vatican Gardens, reading and studying," having arrived to the statue of Our Lady of Lourdes, "toward the top of the hill […] I was awestruck by a phenomenon that before now I had never seen."

"The sun, which was still quite high, looked like a pale, opaque sphere, entirely surrounded by a luminous circle,” he recounted. And one could look at the sun, "without the slightest bother. There was a very light little cloud in front of it."

The Holy Father’s note goes on to describe "the opaque sphere" that "moved outward slightly, either spinning, or moving from left to right and vice versa. But within the sphere, you could see marked movements with total clarity and without interruption." (See https://zenit.org/articles/pius-xii-saw-miracle-of-the-sun/)

As a priest, the future pope celebrated his First Mass on April 3, 1899, at the altar of the icon of The Most Blessed Virgin Mary, under her title Salus Populi Romani in the Basilica of St. Mary Major. Fr. Pacelli was consecrated a bishop the same day the Blessed Mother appeared at Fatima. As Pope, in 1940, he approved the Fatima apparitions as "worthy of belief," and in 1942, consecrated the entire world to the Immaculate Heart of Mary. (I refuse to get bogged down in argumentation over the "true meanings" of private revelations, and therefore will not argue with those whom assert he should have specifically consecrated Russia, as was the hallmark of "Fr." Gruner). 

Divine revelation has already been given by GOD for His greater glory and the salvation of men. Nothing can be added nor taken away from it. GOD will not send any new "messages for the world".

'World "peace"' (false peace) is a freemasonic concept to bring in the Antichrist. Trying to make "peace", which is false peace, without being one with GOD through His Catholic Church.

1 Thessalonians 5

2 For yourselves know perfectly that the day of the Lord shall so come as a thief in the night.

3 For when they shall say: Peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.

6 Therefore, let us not sleep, as others do: but let us watch, and be sober.

GOD JESUS did not come to bring world peace.

Saint John 16:33 These things I have spoken to you, that in me you may have peace. In the world you shall have distress. But have confidence. I have overcome the world.

Reply: That nothing can be added to the Divine Deposit of Revelation, CONCEDED. That God cannot communicate further with human beings to give them helps for salvation, DENIED. The Rosary and the Sacred Heart devotions are both products of private revelations. The message of Fatima is peace through Catholicism, not false "Bergoglian peace." 

The apparitions in La Salette were another work of the devil.

“She wept all the while she spoke to us,” said Maxim.

”How long have I suffered for you!”

This contradicts Divine Revelation.

Our Lady can never be sad. She can never cry nor suffer. She is one with GOD in Heaven in perfect happiness for eternity.

Apocalypse 21

3 And I heard a great voice from the throne, saying: Behold the tabernacle of God with men: and he will dwell with them. And they shall be his people: and God himself with them shall be their God.

4 And God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away.

Reply: Mary was weeping, and seen in that state, to convey a powerful message. It is metaphorical not literal. Likewise, the Bible says of God how He had "regret" which is impossible for an omniscient and omnibenevolent Being; it implies wishing to have acted otherwise. 

It must be noted that the Supreme Sacred Congregation of the Holy Office prohibited the so-called "Secret of La Salette" from being disseminated and discussed. It shows the vigilance of Holy Mother Church in protecting Her children. Here is the text of the Decree as published in 1915 with full approval of Pope Benedict XV:

"THE SUPREME SACRED CONGREGATION OF THE HOLY OFFICE DECREE CONCERNING THE COMMONLY CALLED "SECRET OF LA SALETTE."

It has come to the attention of this Supreme Congregation that certain ones are not lacking, even from among the ecclesiastic assemblage who, responses and decisions of this Holy Congregation itself having been disregarded, do proceed to discuss and examine through books, small works and articles edited in periodicals, whether signed or without a name, concerning the so-called Secret of La Salette, its diverse forms and its relevance to present and future times; and, this not only without permission of the Ordinaries, but, also against their ban. So that these abuses which oppose true piety and greatly wound ecclesiastical authority might be curbed, the same Sacred Congregation orders all the faithful of any region not to discuss or investigate under any pretext, neither through books, or little works or articles, whether signed or unsigned, or in any other way of any kind, about the mentioned subject. Whoever, indeed, violates this precept of the Holy Office, if they are priests, are deprived of all dignity and suspended by the local ordinary from hearing sacramental confessions and from offering Mass: and, if they are lay people, they are not permitted to the sacraments until they repent. Moreover, let people be subject to the sanctions given both by Pope Leo XIII through the Constitution of the offices and responsibilities against those who publish books dealing with religious things without legitimate permission of superiors and by Urban VIII through the decree "Sanctissimus Dominus Noster" given on 13th March 1625 against those who publish asserted revelations without the permission of ordinaries. However, this decree does not forbid devotion towards the Blessed Virgin under the title of Reconciliatrix commonly of La Salette. 

Given at Rome on 21st December, 1915. 

Aloisius Castellano, S. R. and U. I. Notary." 

From the Roman Catechism decreed by St. Pope Pius V:

Signs Of The General Judgment

• The Sacred Scriptures inform us that the general judgment will be preceded by these three principal signs: the preaching of the Gospel throughout the world, a falling away from the faith, and the coming of Antichrist.
• Gospel preached throughout the world. (St. Matthew 24:14)
• Apostasy (St. Luke 18:8) and Revolt (2 Thessalonians 2:3)
• Katechon taken out of the way (2 Thessalonians 2:7)
• Manifest reign of the Antichrist (Three and half years) (The False Prophet of the end times will be the main instrument of satan to bring in the Antichrist)
• Final Coming of GOD JESUS CHRIST who will kill the Antichrist, destroy the world by fire and conduct the General Judgment.
• The Kingdom of GOD in its full flight for eternity. The New Heaven and Earth, the Heavenly Jerusalem for the elect forever. The heavenly liturgy forever and ever. Greater than any liturgy on earth.

Eternal torments in the fires of hell for the reprobates forever and ever as long as GOD is GOD which is forever and ever and ever.

The Apostasy has been and is here and so is the revolt inside and outside of the Catholic Church. It has been and is there to see in plain sight. After the gospel going to the end of the world comes the only one apostasy. The gospel has gone to the ends of the world. The apostasy has been and continues to go on now. Sacrileges to the Most Holy Eucharist and all the other Sacraments are going on in a massive scale inside the Church. Most Catholics do not know the basic catechism. The revolt is here in plain sight to see. It is lawlessness inside and outside the Church to make way for the man of sin and lawlessness the Antichrist.

Reply: He doesn't see the Vatican II sect is not the Catholic Church. Not surprising after seeing his take on Fatima and La Salette. 

There is no earthly restoration after the apostasy in the end times. This is absolutely clear in Sacred Scripture and clearly taught by the Church through the Catechism of St. Pope Pius V. GOD JESUS CHRIST who is victory himself has kept the final victory that will take place personally for Him. His Final Coming is at hand. It is He who alone will restore His Kingdom which is His Catholic Church.

The false apparitions which so many are trapped in are contrary to Divine Revelation which is the only infallible source and are a huge deception which is to catch unawares of the coming of the Antichrist hoping for world “peace” for a period of time which is a false freemasonic concept.

Reply: That certain aspects of Fatima cannot be understood, CONCEDED. Yet, papal approval of an apparition does not mean every statement ascribed to it is true, or recorded accurately. I don't understand what "Portugal will always retain the dogma of faith" allegedly means. Portugal is just as pagan as all other formerly Catholic countries. Yet, simply because we don't understand all things ascribed to a private revelation, doesn't mean we can't learn from those parts that are clear: do penance, pray the rosary, wear the scapular, make the Five First Saturdays, venerate the Immaculate Heart of Mary. Can God permit a respite, or "period of peace" before things go even worse? I'm sure He could without violation of His Revelation. We don't know exactly what was meant, or if it was recorded accurately. 

St. Matthew 24: in 24 shew great signs and wonders, insomuch as to deceive (if possible) even the elect.

St. Vincent Ferrer (In relation to the end times):

masters and teachers no longer care for study of the Bible, but prefer the study of the poets and other profane works.

Masses and attending such and administering and receiving sacraments without the permission of the Church is a grave sacrilege, a sin of grave matter. Done with full knowledge and free will it is a mortal sin. Anyone who dies in one unrepented mortal sin will be cast by GOD into the eternal fires of hell forever.

From the Roman Catechism decreed by St. Pope Pius V:

I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the flood.

There can be no circumstance where masses can be offered or sacraments can be administered without the permission of the Church no matter how evil, unjust and wicked a Pope may be. This is against Divine Ordinance. The solution is only in the legal structures of the Church.

Note: Protestants are never Christians.

Reply: Now who is doing the "work of the devil"?  He rips into approved apparitions in order to tell us that we are to remain in the Vatican II sect--the creation of Satan. Yes, a pope can be "evil, unjust, and wicked," but NEVER a heretic. 

According to Wernz-Vidal: "Those capable of being validly elected are all who are not prohibited by divine law or by an invalidating ecclesiastical law… Those who are barred as incapable of being validly elected are all women, children who have not reached the age of reason; also, those afflicted with habitual insanity, the unbaptized, heretics, schismatics…" (Jus Canonicum 1:415; Emphasis mine).

Doctor of the Church St Alphonsus Liguori: "If ever a pope, as a private person, should fall into heresy, he would at once fall from the pontificate."Oeuvres Completes 9:232.

Theologian Iragui: "...theologians commonly concede that the Roman Pontiff, if he should fall into manifest heresy, would no longer be a member of the Church, and therefore could neither be called its visible head."

(See Manuale Theologiae Dogmaticae. Madrid: Ediciones Studium [1959], pg. 371). 

Conclusion

I have frequently wrote against those I label "Apparitionists:" They are people who exalt private revelations and apparitions whether approved by the Church (such as Our Lady of Fatima and Our Lady of Lourdes) or not (such as Our Lady of the Roses or Garabandal) over the teaching of the Church. It should be painfully apparent how placing these apparitions over doctrine will inevitably lead people into error (usually by being trapped in the falsehood of the Vatican II sect).  People also fail to learn the Faith because they want to know the "true meaning" of the "Third Secret," or how some alleged saying of the Blessed Mother squares with the Bible.

Now, we have the sorry example of another opposite error: claiming that approved apparitions are the work of the devil. If there is a true pope, when he approves an apparition as "worthy of belief," we cannot declare it the work of Satan. You can choose not to believe at all, but that's foolish. The pope is protected by the Holy Ghost from giving error and evil to the Church. Error and evil is all the devil works for, so that nothing that comes from the devil can ever have papal approval; the Holy Ghost would prohibit it. With such a hard line against Fatima and La Salette, isn't it interesting that the author of the letter doesn't go after Medjugorje? Bergoglio allows pilgrimages there. Enough said. 

Creation-Terminology Metaphors

 

To My Readers: This week my guest poster, Dominic Caggeso, examines terms used in Creation and their possible metaphorical interpretation.  Feel free to comment as usual. If you have a specific comment or question for me, I will respond as always, but it may take me a bit longer to do so this week. 

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

Creation-Terminology Metaphors

By Dominic Caggeso

The Bible is filled with the use of creation-terminology such as earth, sea, sun, moon, starts, trees, etc. The book of Genesis, for obvious reasons, employs these specific words often. But if one were to pay close attention, they appear throughout the rest of the books of Sacred Scripture, often unnoticed.

St. Vincent Ferrer, known as the Angel of the Apocalypse, gives an analysis of these terms as they can be metaphorically applied to the New Testament. In his Sermon on the Last Judgment, he gives some explanation for the terms stars, sun, and heavens. He notes that, per the Gospel of St. Matthew chapter twenty-four, there will be signs in the sun, moon and stars that precede the end of the world. He says that the stars represent “Masters, Doctors, and Licentiates in Theology”. He says that these learned Catholic luminaries are signified to be stars in Daniel 12:3.

“But they that are learned shall shine as the brightness of the firmament: and they that instruct many to justice, as stars for all eternity.”

- Daniel 12:3

St. Vincent Ferrer goes on to comment on the Gospel of St. Matthew, chapter twenty-four:

“And immediately after the tribulation of those days, the sun shall be darkened and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be moved:”

-Matthew 24:29

Since the stars represent the learned in the Church, and since the stars fall at the end of the world, St. Vincent Ferrer concluded:

“Then stars, that is the learned, shall fall from heaven, that is, from the truth of the Catholic Faith.”

- (Sister Mary Catherine, Angel of the Judgement, Life of St. Vincent Ferrer pg. 110, Library of Congress Catalog Number: 54-5298, Ave Maria Press, Notre Dame Indiana, 1954)

St. Vincent Ferrer is teaching us a metaphorical use for the creation-terminology in Sacred Scripture in which certain and specific terms from the natural creation represent concepts from the new, supernatural creation in Christ. There is not a science or a mathematical formula to apply in order to determine exactly what these creation terms represent. I would even argue that there are multiple ways to understand these terms.

The art or poetry involved in using creation-terminology as St. Vincent Ferrer applied it, is to observe what qualities these terms possess in the natural order, and then to apply those qualities, metaphorically, to the supernatural order. For instance, the stars are fixed in the sky and are, more or less, uniform in their appearance. However, some do shine more brightly than others. Navigators use the fixed nature of the stars to reach their destinations. Thus, based on these qualities, one could say that stars are like prelates in the Church, or perhaps also dogmas and doctrines. We depend on both bishops and dogmas to reach our destination of Heaven.

I would like to offer my ideas as to what these creation metaphors could represent in the context of the Catholic Church’s life and history. I am firmly convinced that there is not just one way to understand these terms. Depending on how one frames the idea, each of these terms could take on different meanings. For example, if one were to look no further than a local diocese, perhaps the bishop of that diocese would be represented by the sun, and his auxiliaries and priests could be seen as the stars. In a broader context, the metaphorical use of creation language could be framed around the universal Catholic Church.

In that context, it seems to me that the papacy is the sun. The natural sun is the source of light and warmth and without it, nothing on earth could live. The sun does not have phases like the moon, but instead, it radiates consistently and strongly. We can always depend on the sun to shine, no matter what. It may be obscured by clouds, but it is still shining nonetheless. The papacy is like this, because Christ promised that the papacy would never teach error when He said “He who hears you, hears Me”. Christ is the light of the world (like the sun) and because He speaks through the papacy, then the papacy is like the sun in the context of Catholic history. The papacy gives us the Truth, which is analogous to light. Consider the common expression “the light of Truth”.

At night, the moon can reflect the light of the sun. The sun is still shining, but its rays do not reach us. Thus, for instance, when there have been popes throughout history that have not been the best examples of Christian morality, or perhaps who have not given any teachings, this could be viewed as the night. However, the rest of the Catholic world (throughout Church history) reflected Catholic teaching to various degrees. Thus, like the moon, these Catholic kingdoms (or related organizations) would take the light of Truth given by the papacy and reflect it, either in whole or in part, just as the moon can be either full, partial, or new. These kingdoms would also wax and wane in terms of their fidelity to Church hierarchy and teaching, just like the moon does.

In this same vein of thought, we can also examine the terms earth and sea. Since they are related yet opposing terms, then understanding one would logically shed light on the other. There is an abundance of scriptural clues that give a basis for understanding the sea. These are not really clues, but direct metaphors. For instance, in the book of Daniel chapter seven, four beasts come out of the sea.  These four beasts are the four great pagan empires of Babylon, Persia, Greece, and Rome that arose before the first coming of Christ. Their identities are given to us in the footnotes of the Douay-Rheims Bible, book of Daniel chapter seven. To the ancient Israelites, pagan nations that surrounded them were dangerous, wild, unpredictable and uninhabitable. The prophet Jeremias, in reference to Israel’s enemies, says the following:

“Their voice shall roar like the sea” 

- Jeremias 6:23

Therefore, in contrast to the sea, the earth is a symbol of stability, order, and God’s covenant with His people. The earth represented the Promised Land, the place where God’s people could dwell. Seen in this light, the biblical narratives from the Old Testament take on deeper meaning. For example, God parted the sea for the Israelites so they could leave Egypt. Egypt was a pagan nation, and as such, Egypt was the sea. Therefore, God separated the literal and metaphorical sea so they could walk to the Promised Land, which can be symbolized by the earth.

Armed with these potential meanings for creation-terminology, we can approach some of the mysterious language present in the Bible or in Catholic prophecy with a deeper understanding.

So often creation-terminology in prophecy, such as the terms earth and sea, are taken literally.  For instance, these terms are understood literally in the prophecy about Ireland being flooded by the sea at the end of the world, or perhaps when the Two-Horned Lamb causes the “whole earth” to worship the image of the beast “which had the wound by the sword, and lived”. Perhaps, in light of deeper meanings for earth and sea, (as demonstrated by St. Vincent Ferrer’s use of the term stars) it is possible to interpret these prophecies with a metaphorical context instead.

If the earth, in the Old Testament, could represent the land of the Israelites, then by parallel, the earth in the New Testament would represent the Catholic world. The sea, by contrast, could be the secular (or non-Catholic) world, which as we know, has a “voice that roars” (Luke 21:25).

The Prophecy of Ireland at the End of the World

There is a well known prophecy, attributed to St. Patrick, that Ireland will be flooded by the sea seven years before the end of the world. This prophecy can be found in the 7^th century writings of Tirechan in his untitled Memoirs of St. Patrick.

“before seven years previous to the day of judgment, because seven years before the judgment we shall be destroyed in the sea”

- Betham, William. Irish Antiquarian Researches. Vol. 2. Dublin: William Curry, Jun. and Co., 1827. p 348-402

This prophecy is understandably understood to mean a flood, tsunami or some other natural disaster will literally either cause Ireland to sink into the sea or be completely flooded seven years before the end of the world. However, imagine that tomorrow, we woke up to the news that overnight, Ireland had sunk into the sea. We would instantly know that the end of the world is only seven years away.

Instead, perhaps we can understand this prophecy using creation-terminology metaphors. If so, then we could interpret the sea to mean the pagan nations of the world. If you live in Ireland, follow Irish news or have Irish friends, then you are doubtless aware of the inundation of migrants that are pouring into Ireland. Could this be the fulfillment of St. Patrick’s prophecy transpiring in real time before our eyes? This flood of foreign migrants is without precedent in Ireland and will have profound consequences for the Emerald Isle going forward. It can also be viewed as a just temporal punishment for this once Catholic nation’s abandonment of the Faith.

The Darkening of the Sun in the Book of the Apocalypse

The Book of the Apocalypse is filled with the mysterious use of creation-terminology. One example is the darkening of the sun, the reddening of the moon and the falling of the stars. We already have an interpretation from St. Vincent Ferrer concerning the stars falling from Heaven.

And I saw, when he had opened the sixth seal, and behold there was a great earthquake, and the sun became black as sackcloth of hair: and the whole moon became as blood: And the stars from heaven fell upon the earth, as the fig tree casteth its green figs when it is shaken by a great wind:

- Apocalypse 6: 12-13

As Traditional Catholics, we are already familiar with the metaphorical interpretation of this passage. If the sun can be seen as the papacy (or perhaps the Church), then we can see this darkening (or eclipse) of the sun as the eclipse of the Church or the papacy. The sedevacantist site, Novus Ordo Watch, uses this imagery as the banner for its homepage!

We can extend this system of metaphorical understanding to other passages in the Bible that use the terms earth, sea, stars, etc. Below I offer some possible ways to understand this poetic and prophetic language from Sacred Scripture.

Other Examples of Creation-Terminology in Sacred Scripture

For true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication, and hath revenged the blood of his servants, at her hands.

- Apocalypse 19:2

If the word earth can be seen to represent the “land of Catholics” (as opposed to the sea which would conversely represent non-Catholic “lands”), then the Great Harlot would be accused of corrupting Catholic lands, institutions or structures, perhaps the diocesan system, church buildings, etc. There just so happens to be a Great Harlot that exists today in the Vatican that has corrupted these things with the poison of the Novus Ordo and Modernism.

Or what about this passage?

And I saw a new heaven and a new earth. For the first heaven and the first earth was gone, and the sea is now no more.

-Apocalypse 21:1

After God punishes the Great Harlot in the book of the Apocalypse, St. John sees the New Jerusalem come down from heaven. Per this passage, there will be a new heaven and earth, and for some reason, this new earth will have no sea. Are we to understand this literally? Perhaps. But in light of the metaphorical meaning of these terms, it would make sense that at the end of time and the beginning of eternity, the secular world will be “no more” because they will have been thrown in the pit of fire. In Heaven, there will only be Catholics, either anticipatory ones from the Old Testament who faithfully awaited Christ or those in the New Testament who faithfully belonged to His Church.

Conclusion

I am not claiming that my interpretations are correct or definitive. We can see, by the metaphorical use of these terms by St. Vincent Ferrer, that this idea is not novel or censured. It seems to me that this approach is more poetic instead of scientific or systematic. Nonetheless, I have found it to be very edifying and instructive. At the very least, it has given me a way to view the events in modern Church history in light of Biblical prophecy, particularly those found in the Book of the Apocalypse. I hope you find it enlightening and useful as well.

 

*This article is an adapted excerpt from my book, Vatican II and Antichrist, which can be purchased on my website:  www.gloriousheritagebooks.com

The Hell There Is

 

To My Readers: This week's post, by John Gregory, reminds us of  the reality of Hell, and how we must avoid it at all costs. It is a necessary reminder to us all, in this time of Great Apostasy, of a reality so many deny at the risk of their souls.

Feel free to comment as usual. If you have  a specific comment or question for me, I will respond as always, but it may take me a bit longer to do so this week.

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

The Hell There Is

By John Gregory

Some prefer to think that the unbaptized children will depart Limbo (which they believe will no longer exist) and go to Heaven (rather than Limbo which is the hem of Hell and will exist for as long as Hell exists i.e. forever) at the end of time, though Saint Thomas Aquinas clearly avoids suggesting such a novel thought because it is an article of faith that Original Sin prevents one from obtaining the Beatific Vision. Having had a miscarriage myself (through my wife) I understand why they would think this way. But enjoying an eternity of perfect natural happiness is far better than never having existed. These children do have a good eternity which is far better than the life we endure on our pilgrimage. The Church strongly urges the Baptism of children as shortly after birth as possible with good reason, as an eternity of perfect natural happiness, though satisfying and enjoyable, falls far short of the Beatific Vision. Their earthly parents, when in Heaven, will not be saddened by this as they will be keenly in tune with the Justice and Mercy of God, and perhaps they will foresee that had their children lived some time past the age of reason they may have merited eternal punishments: 

Saint Matthew Chapter Twenty-Five Verse 9: The wise answered, saying: Lest perhaps there be not enough for us and for you, go ye rather to them that sell and buy for yourselves.  This is an ornamental detail, as I said lending elegance to the parable, signifying that on the day of judgment the elect will not be moved by the misery of the reprobates, nor will they help them in anyway, indeed they will not be able to help them, but rather will silently condemn them, because they had neglected to use the time of this present life, given by God for good works.  Saint Augustine says of these words of the prudent virgins, “This is not the answer of persons giving advice, but of those who deride.  For they were not wise of themselves but the wisdom in them was that of which it is written (Proverbs 1: 24) Because I called, and ye refused . . . I also will laugh at your calamity; I will mock when your fear cometh, when that whereof ye were afraid cometh upon you.”  And as Saint Jerome says upon this passage, “In the day of judgment no one’s virtues will be able to give any assistance to other men’s faults.”  And the Interlinear Gloss adds, “The wise say this not out of avarice, but out of fear.  For in that day the testimony of each shall scarcely suffice for himself, much less for himself and his neighbor also.”  And again, “Now let us see what help they will be to you, who used to sell to you their human praise.”  The Interlinear Gloss quotes this from Saint Gregory; he adds: “The sellers of oil are flatterers.  For they who, when any favor has been received, offer with their vain praises the brightness of glory, sell as it were oil.  This is the oil of which the Psalmist says, Let not the oil of the sinner fatten (anoint) my head.” [Psalm 140: 5]. (Lapide)

Thomistic theology on this issue will make you feel better about the fate of unbaptized infants should you believe such an end is an injustice. For proof that the Limbo of Children is eternal let us see what the Angelic Doctor says:

On the contrary, Even as temporal punishment in purgatory and eternal punishment in hell are due to actual sin, so temporal punishment in the limbo of the Fathers and eternal punishment in the limbo of the children were due to original sin. If, therefore, hell and purgatory be not the same it would seem that neither are the limbo of children and the limbo of the Fathers the same.

I answer that, The limbo of the Fathers and the limbo of children, without any doubt, differ as to the quality of punishment or reward. For children have no hope of the blessed life, (emphasis mine) as the Fathers in limbo had, in whom, moreover, shone forth the light of faith and grace. But as regards their situation, there is reason to believe that the place of both is the same; except that the limbo of the Fathers is placed higher than the limbo of children, just as we have stated in reference to limbo and hell. See Article 6. Is the Limbo of Children the Same as the Limbo of the Fathers.

When putting this together I could not help thinking of Mother Teresa and her plight. She did a ton of natural good in her life.  The sermon of this link by Father Ephrem Cordova, CMRI, entitled "Mother Teresa Canonized" (which speaks to all the reasons she should not be canonized were a true Pope to consider it) helps us understand that all the good works in the world merit nothing eternal if not done in a state of sanctifying grace.  While her life-long devotion to works of mercy may have increased the chance that she was given the grace to repent of any heresy she was guilty of and have a good death with a valid Priest administering Last Rites to her, we should never count on that. Besides, how many of us will do as much good for the poor as she did?

Let us look to the Catechism of the Catholic Church, no, not the one the Polish anti-Pope foisted on us in 1992, but The Catechism of Trent (COT) for a better understanding of the dogmatic subject of Hell and the moral subject of Faith:

Dogmatic Subject: Hell—The children of the kingdom shall be cast out into exterior darkness, there shall be weeping and gnashing of teeth (Matthew 8: 12)

The children of the kingdom, i.e., those destined and called to the kingdom as being Israelites, since they were the progeny of Abraham, Isaac and Jacob, to whom and to whose seed God had promised both the earthly kingdom of Judea, and the spiritual kingdom of eternal glory in heaven.  By a similar Hebrew idiom, they are called children of death, of hell, of the resurrection, to whom death or hell is threatened, or who are destined and assigned to the resurrection promised by God.

Morally, if you are a child of the kingdom, do the works of the kingdom; perform deeds worthy of heaven, live like an angel.  For thus Christ said to the Jews, If you be the children of Abraham, do the works of Abraham (John 8: 39)

Into the exterior darkness, of hell.  Christ still keeps up the metaphor of a feast in the kingdom of heaven, a feast, therefore, in which was abundance of light.

And a while later:

Hence Luke 13: 28 says, You shall see. . . yourselves thrust out.  The meaning of the passage is the children of the kingdom of the Jews, destined, for the sake of their fathers, Abraham, Isaac, and Jacob, to the kingdom of heaven, on account of their unbelief, in refusing to believe in Christ, shall be excluded from the kingdom and banquet feast of heaven, and shall be driven into the outer darkness of hell. 

Moral Subject: The virtue of Faith—And Jesus hearing this, marveled; and said to them that followed him: Amen I say to you, I have not found so great faith in Israel (Matthew 8: 10).

And Jesus hearing this, marveled, at so much faith, humility, reverence and devotion in the centurion, who was not a Jew, but a gentile.  Hence Origen says, “Consider how great a thing, and what sort of thing, principalities in His sight are as shadows, or as fading flowers.  None of these things, therefore, in His sight are wonderful, as though they were great or precious.  Faith alone is such: this He honors and admires: this He counts acceptable to Himself.”

You will ask, could wonder really exist in Christ?  I presuppose, according to the common opinion of theologians, that in Christ, besides that divine knowledge which He had as God, there was three-fold knowledge, as He was man.  1. Beatific, by which He beheld the essence of God, and in the enjoyment of which He was blessed.  2. Infused, by which, through the species sent into His soul by God, at the very moment of His conception.  He knew all things.  3. Experimental, by which those things which He understood through infused knowledge, He daily saw, heard, and understood through experience.

I answer, therefore, that in Christ wonder did not exist properly and absolutely, as something which flows from the depths of the heart.  For wonder arises in us when we see or hear something new, unusual or unknown.  But Christ, by means of infused knowledge, knew all things before they were done.  Since, therefore, He was omniscient, nothing was to Him new, unknown, unexpected, or wonderful.  Christ, however, stirred up in Himself, as it were, by experimental knowledge, when He met with anything new or wonderful, a certain superficial, as it were, interior act of wonder, and the outward expression of that wonder, that so He might teach others to marvel at the same.  Thus Saint Augustine: “But who was He that had created this faith in him, but only He who now marveled at it?  But even had it come from any other, how should He marvel who knew all things future?  When the Lord marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher.”  So also Saint Thomas.  Hence a wise man wonders at nothing.  Cyrus, too, the king of Persia, taught his subjects not to wonder that the king is more exalted and higher than any earthly thing.  Someone who, with Saint Paul, has his conversation in heaven, wonders at nothing on earth.  Very well saith Saint Cyprian, “Never will he wonder at human works who has known himself to be a child of God.  He has been cast down from the height of his nobility, who is able to admire anything after God.”

And said to them that followed him: Amen I say to you, I have not found so great faith in Israel.  Arabic: “in anyone from Israel”.  The Greek is more forceful: “Nor in Israel have I found so much faith”, as in the gentile centurion.  When Christ says, I have not found so great faith in Israel, you must understand Him to speak of the ordinary run of people at the time of His preaching, for there was without doubt greater faith in the Blessed Virgin, in Abraham and Moses, and John the Baptist, and others.  Or as Saint Chrysostom interprets it, I have not found so great faith, that is, in proportion, for this centurion was a gentile; those were believing Israelites; hence the same faith in the former was more wonderful and admirable than in the latter.  The same Saint Chrysostom reckons the faith of the centurion greater than the faith of Martha and Mary Magdalen.  Hear Saint Chrysostom: “Andrew believed, but it was when John said, Behold the Lamb of God.  Peter believed, but it was when Andrew had told him the good news.  Philip believed, but by reading the scriptures.  And Nathanael first received a sign of Christ’s divinity, and then offered the profession of his faith.”  Hear likewise Origen: “Jairus, a prince of Israel, asking in behalf of his daughter, said not, “Say in a word”, but “Come quickly”.  Nicodemus, when he heard of the sacrament of faith, answered, “How can these things be?”  Martha and Mary said, Lord, if thou hadst been here, my brother had not died, as though doubting that the power of God is everywhere present.”

Some protestants are loath to admit that you can believe in Jesus and still end up in Hell forever.  The Gospel of Saint Mathew chapters five through seven, and much else from scripture, prove this wish false.  The beloved Catechism of Trent (COT) has this snippet on Hell:

DIFFERENT ABODES CALLED “HELL”

These abodes are not all of the same nature, for among them is that most loathsome and dark prison in which the souls of the damned are tormented with the unclean spirits in eternal and inextinguishable fire.  This place is called gehenna, the bottomless pit, and is hell strictly so-called. (Underlines mine)

Many who refer to themselves as Catholics also seem to have a protestant mentality of Hell as well, at least regarding their actions.  They live in habitual mortal sin and seem to have the least care in the world when it comes to their eternal fate.  After all, they wear the brown scapular.  Right?  They form habitual mortal sins, perhaps before realizing it is a mortal sin and then can’t give it up, so they convince themselves that it is nothing to worry about.  “Our Lady will certainly take care of me on my death bed.”, they reassure themselves. But as the following link shows, the brown scapular is not a good luck charm, it must be worn devoutly.  It is not a “get out of jail free” card.  The Just and Merciful God does not allow us to “get away” with sin.  We are punished for all our sins in this and or the next life.  Temporarily and or eternally.  We can have a deeper faith than Saint Paul had during his last years and burn eternally.  I talked to an older person who was raised in the Church before Vatican “2” (V2) and she told me she believed the good she did would outweigh her mortal sins and she would be saved.  She somehow believed one could die with mortal sin on her soul and still be saved so long as she did more good than evil.  This was not a person that lacked intelligence.  She slowly got brainwashed after V2 until she lost the faith it seems to me.  We more readily believe what we prefer to believe than the truth quite often, but where does that get us in the end?  Let us look to the all-encompassing Summa for the answer:

On the contrary, It is written (1 Corinthians 6:9-10): "Neither fornicators . . . nor adulterers," etc. "shall possess the kingdom of God." Yet many are such who practice works of mercy. Therefore the merciful will not all come to the eternal kingdom: and consequently some of them will be punished eternally.

Further, it is written (James 2:10): "Whosoever shall keep the whole law, but offend in one point, is become guilty of all." Therefore whoever keeps the law as regards the works of mercy and omits other works, is guilty of transgressing the law, and consequently will be punished eternally.

I answer that, As Augustine says in the book quoted above (De Civ. Dei xxi, 22), some have maintained that not all who have professed the Catholic faith will be freed from eternal punishment, but only those who persevere in works of mercy, although they be guilty of other crimes. But this cannot stand, because without charity nothing can be acceptable to God, nor does anything profit unto eternal life in the absence of charity. Now it happens that certain persons persevere in works of mercy without having charity. Wherefore nothing profits them to the meriting of eternal life, or to exemption from eternal punishment, as may be gathered from 1 Corinthians 13:3. Most evident is this in the case of those who lay hands on other people's property, for after seizing on many things, they nevertheless spend something in works of mercy. We must therefore conclude that all whosoever die in mortal sin, neither faith nor works of mercy will free them from eternal punishment, not even after any length of time whatever. [Supplement, Question 99, Article 5]

As we can see towards the end of the Sermon on the Mount, Hell is a distinct possibility for many who claim to believe in, love, and even work miracles in the name of Jesus:

And then will I profess unto them: I never knew you: depart from Me, you that work iniquity. (Saint Matthew, chapter 7, verse 23)

See the Haydock commentary below:

So as to approve and reward your works. Here he shews that even prophecy and miracles will not save us without good works. (Menochius) --- How much less will faith, unassisted by good works, preserve us from condemnation. (Haydock) --- The gift of miracles is bestowed on men not for their own good, but for the advantage of others. We must not then be surprised if men, who had indeed faith in Christ, but whose lives did not correspond with their faith, should be honoured with these extraordinary gifts, since the Almighty sometimes employs as his instruments in working similar wonders, men destitute both of faith and virtue. Balaam, void of faith and probity [virtue – J.G.], still by the will of God, prophesied for the advantage of others. To Pharao and Nabuchodonosor were revealed future events of the greatest moment; and the wicked Judas himself cast out devils. Therefore St. Paul said, "if I had all faith so as to remove mountains, and if I knew all mysteries, and was possessed of all wisdom, but had not charity, I am nothing." (St. John Chrysostom)

Below is a commentary of the Church Fathers which Saint Thomas put together in his Catena Aurea which should help solidify or reinforce our orthodoxy on this topic:

Jerome: As He had said above that those who have the robe of a good life are yet not to be received because of the impiety of their doctrines; so now on the other hand, He forbids us to participate in faith with those who while they are strong in sound doctrine, destroy it with evil works. For it behooves the servants of God that both their work should be approved by their teaching and their teaching by their works.

And therefore He says, "Not every one that saith unto me, Lord, Lord, enters into the kingdom of Heaven."

St. John Chrysostom: Wherein He seems to touch the Jews chiefly who placed every thing in dogmas; as Paul accuses them, "If thou art called a Jew, and restest [rest] in the Law."

Pseudo-Chrysostom: Otherwise; Having taught that the false prophets and the true are to be discerned by their fruits, He now goes on to teach more plainly what are the fruits by which we are to discern the godly from the ungodly teachers.

St. Augustine: For even in the very name of Christ we must be on our guard against heretics, and all that understand amiss and love this world, that we may not be deceived, and therefore He says, "Not every one that saith unto me, Lord, Lord."

But it may fairly create a difficulty how this is to be reconciled with that of the Apostle, "No man can say that Jesus is the Lord, but by the Holy Ghost." [1 Cor 12: 3] For we cannot say that those who are not to enter into the kingdom of heaven have the Holy Spirit. But the Apostle uses the word 'say,' to express the will and understanding of him that says it. He only properly says a thing, who by the sound of his voice expresses his will and purpose. But the Lord uses the word in its ordinary sense, for he seems to say who neither wishes nor understands what he says.

St. Jerome: For Scripture uses to take words for deeds; according to which the Apostle declares, "They make confession that they know God, but in works deny him." [Titus 1: 16]

(Ambrosiaster Comm.) (From a commentary formerly thought to be from Saint Ambrose - JG) in 1 Cor 12: 3: For all truth by whomsoever uttered is from the Holy Spirit.

St. Augustine: Let us not therefore think that this belongs to those fruits of which He had spoken above, when one says to our Lord, "Lord, Lord;" and thence seems to us to be a good tree; the true fruit spoken of is to do the will of God; whence it follows, "But who doeth the will of my Father which is in heaven, he shall enter into the kingdom of Heaven."

St. Hilary: For obeying God's will and not calling on His name, shall find the way to the heavenly kingdom.

Pseudo-Chrysostom: And what the will of God is the Lord Himself teaches, "This is," He says, "the will of him that sent Me, that every man that seeth the Son and believeth on him should have eternal life." [John 6: 40] The word believe has reference both to confession and conduct. He then who does not confess Christ, or does not walk according to His word, shall not enter into the kingdom of Heaven.

St. John Chrysostom: He said not "he that doth" My "will," but "the will of My Father," for it was fit so to adapt it in the mean while to their weakness. But the one secretly implied the other, seeing the will of the Son is no other than the will of the Father.

St. Augustine: Here it also pertains that we be not deceived by the name of Christ not only in such as bear the name and do not the deeds, but yet more by certain works and miracles, such as the Lord wrought because of the unbelieving, but yet warned us that we should not be deceived by such to suppose that there was invisible wisdom where was a visible miracle; wherefore He adds, saying, "Many shall say to Me in that day."

St. John Chrysostom: See how He thus secretly brings in Himself. Here in the end of His Sermon He shews Himself as the Judge. The punishment that awaits sinners He had shewn before, but now only reveals who He is that shall punish, saying, "Many shall say to Me in that day."

Pseudo-Chrysostom: When, namely, He shall come in the majesty of His Father; when none shall any more dare with strife of many words either to defend a lie, or to speak against the truth, when each man's work shall speak, and his mouth be silent, when none shall come forward for another, but each shall fear for himself. For in that judgment the witnesses shall not be flattering men, but Angles speaking the truth, and the Judge is the righteous Lord; whence He closely images the cry of men fearful, and in straits, saying, "Lord, Lord." For to call once is not enough for him who is under the necessity of terror.

St. Hilary: They even assure themselves of glory for their prophesying in teaching, for their casting our demons, for their mighty works; and hence promise themselves the kingdom of Heaven, saying, "Have we not prophesied in Thy name?"

St. John Chrysostom: But there are that say that they spoke this falsely, and therefore were not saved. But they would not have dared to say this to the Judge in His presence. But the very answer and question prove that it was in His presence that they spoke thus. For having been here wondered at by all for the miracles which they wrought, and there seeing themselves punished, they say in wonderment, "Lord, have we not prophesied in thy name?" Others again say, that they did sinful deeds not while they thus were working miracles, but at a time later. But if this be so, that very thing which the Lord desired to prove would not be established, namely, that neither faith nor miracles avail ought where there is not a good life; as Paul also declares, "If I have faith that I may remove mountains, but have not charity, I am nothing." [1 Cor 13: 2]

Pseudo-Chrysostom: But note that He says, "in My name," not in My Spirit; for they prophesy in the name of Christ, but with the spirit of the Devil; such are the diviners. But they may be known by this, that the Devil sometimes speaks falsely, the Holy Spirit never. Howbeit it is permitted to the Devil sometimes to speak the truth, that he may commend his lying by this his rare truth. Yet they cast out demons in the name of Christ, though they have the spirit of his enemy; or rather, they do not cast them out, but seem only to cast them out, the daemons [demons] acting in concert with them. Also they do mighty works, that is, miracles, not such as are useful and necessary, but useless and fruitless.

Augustine: Read also what things the Magi did in Egypt in withstanding Moses.

St. Jerome: Otherwise; To prophesy, to work wonders, to cast out daemons  by divine power, is often not of his deserts who performs the works, but either the invocation of Christ's name has this force; or it is suffered for the condemnation of those that invoke, or for the benefit of those that see and hear, that however they despise the men who work the wonders, they may give honour to God. So Saul and Balaam and Caiaphas prophesied; the sons of Scaeva in the Acts of the Apostles were seen to cast out daemons; and Judas with the soul of a traitor is related to have wrought many signs among the other Apostles.

St. John Chrysostom: For all are not alike fit for all things; these are of pure life, but have not so great faith; those again have the reverse. Therefore God converted these by the means of those to the shewing forth much faith; and those that had faith He called by this unspeakable gift of miracles to a better life; and to that end gave them this grace in great richness. And they say, "We have done many mighty works." But because they were ungrateful towards those who thus honoured them, it follows rightly, "Then will I confess unto you, I never knew you."

Pseudo-Chrysostom: For great wrath ought to be preceded by great forbearance, that the sentence of God may be made more just, and the death of the sinners more merited. God does not know sinners because they are not worthy that they should be known of God; not that He altogether is ignorant concerning them, but because He knows them not for His own. For God knows all men according to nature, but He seems not to know them for that He loves them not, as they seem not to know God who do not serve Him worthily.

St. John Chrysostom: He says to them, "I never knew you," as it were, not at the day of judgment only, but not even then when ye were working miracles. For there are many whom He has now in abhorrence, and yet turns away His wrath before their punishment.

St. Gregory: By this sentence it is given to us to learn, that among men charity and humility, and not mighty works, are to be esteemed. Whence also now the Holy Church, if there be any miracles of heretics, despises them, because she knows that they have not the mark of holiness. And the proof of holiness is not to work miracles, but to love our neighbour as ourselves, to think truly of God, and of our neighbor better than of ourselves.

St. Augustine: But never let it be said as the Manichees say, that the Lord spoke these things concerning the holy Prophets; He spoke of those who after the preaching of His Gospel seem to themselves to speak in His name not knowing what they speak.

St. Hilary: But thus the hypocrites boasted, as though they spoke somewhat of themselves, and as though the power of God did not work all these things, being invoked; but reading has brought them the knowledge of His doctrine, and the name of Christ casts out the daemons. Out of our own selves then is that blessed eternity to be earned, and out of ourselves must be put forth something that we may will that which is good, that we may avoid all evil, and may rather do what He would have us do, than boast of that to which He enables us. These then He disowns and banishes for their evil works, saying, "Depart from me, ye that work iniquity."

St. Jerome: He says not, Who have worked, but "who work iniquity," that He should not seem to take away repentance. "Ye," that is, who up to the present hour when the judgment is come, though ye have not the opportunity, yet retain the desire of sinning.

Pseudo-Chrysostom: For death separates the soul from the body, but changes not the purpose of the heart.

Conclusion

Yes, some Protestants pit faith against good works as if the one is necessary for salvation and the other is not.  But this is not an “either or” topic but a “both and."  When it comes to faith and good works, you can’t have one without the other for salvation to be possible. 

ADDENDUM 12/18/24

To My Readers: I have never added an addendum to a guest posters' work before, but I feel the need to do so. I am so grateful to have John Gregory and Dominic Caggeso  as guest posters. They are good Traditionalists and great writers who keep this blog going. I thank God for sending them and I pray for them. 

Recently, there has been some rabid Feeneyites commenting on Dominic's last post, and now on John's post. They are also Hitler Fanboys. I never run from controversy and debate. However, there comes a time you must say, "Enough of your blather!" I have answered all their arguments repeatedly and have posted against Feeneyism numerous times. They just repeat the same tired script from Fred and Bobby Dimwit (aka the "Dimond brothers") and show an incapacity for original and critical thinking.

Now, I have received numerous comments calling myself and my guest posters vile names, accusing us of being "secret Jews" (of course), and promoting MHFM. It is not fair to my guest posters or to the 99% of my sane readers with genuine questions, comments or disagreements they would like answered by the poster. I have not and will not publish vile comments and promotions of MHFM.I am cutting off Feeneyite and Hitler Fanboy comments unless the post deals specifically with Feeneyism in the future. 

Anyone who wants to read me destroying Bobby Dimond (who actually commented here), please read these two posts:

https://introiboadaltaredei2.blogspot.com/2024/02/the-dimonds-ensoulment-and-baptism-of.html

https://introiboadaltaredei2.blogspot.com/2024/03/contending-for-faith-part-25.html

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