St. Therese’s Little Way Explained and Prayer checklist for June

by T. Stanfill Benns | May 31, 2022 | New Blog

+Queenship of the Blessed Virgin Mary+

In last month’s blog on living in the spirit, Fr. Hagspiel’s work on devotion to the Holy Ghost and the realization of ourselves as His temple was emphasized. And of necessity of course, in this humble and unworthy temple dwells Our Lord, if we but invite Him in during our spiritual communions and pause during the day to acknowledge His presence. During the 19th century Fr. Frederick Faber and Fr. Jean-Pierre Caussade both emphasized the necessity of complete abandonment to God’s holy will and utmost confidence in His love and assistance. These are things we are in great need of today, when so many things assail us from without and our future seems fraught with danger and uncertainty. But the great master of becoming as a little child and loving God as a Father and our Redeemer was practically a mere child herself, having died in early adulthood, yet leaving a priceless legacy on the easiest way of all to keep ourselves in the presence of Our Lord.

As many will know, her name was St. Therese of the Child Jesus, and while some today have attempted to taint her simplistic way of holiness with the gall of Jansenistic rigorism, it takes nothing away from the sweetness and unfaltering confidence in God she teaches us in her Little Way. As Fr. Faber tells us, “Confidence is the only real worship… It is worth our while to have lived, if it were only to have known the delight of trusting in God… If we consider the results of confidence, we shall see how impossible it is to exaggerate its importance. Without it there can be no living faith, because living faith, in the religious sense of the word, must inevitably lead to trust.” Spiritual childhood was her hallmark and she ever thought of herself as a child resting in God’s loving arms, incapable of doing anything for herself without His help and support.

Fr. Caussade is thought to have played into the development of St. Therese’s Little Way. In the introduction to Caussade’s Abandonment to Divine Providence, author John Beevers notes that while there has been no historical connection made between Caussade and St. Therese, theologians teaching at the time St. Therese lived had been profoundly affected by Caussade’s works, and this was bound to filter down to the spirituality of the lay people they influenced. He notes that St. Therese states no matter how small the task accomplished, if it is done for love of God and in obedience to His will this is testimony of our love for Him. He then quotes Caussade, who wrote: “To achieve the height of holiness, people must realize that all they count as trivial and worthless is what can make them holy. Consider your life and you will see it consists of countless trifling actions. Yet God is quite satisfied with them, for doing them as they should be done is the part we have to play in our striving for perfection.” And the sentiments are the same.

Living in the spirit, always realizing we are in the presence of the Blessed Trinity, is key to remembering the need to perform all of our daily acts worthily and as perfectly as possible. Without this realization, renewed throughout the day, our efforts will not be sanctified. All these little steps to God, so well known to St. Therese, lead us directly to Him. Accomplishing His will in all things, as Fr. Caussade instructs, is the surest road to heaven. While complex methods and rules to arrive at holiness may have been suited for those with access to the Sacraments and directors in previous times, they simply are not adaptable to our circumstances today, and Caussade acknowledges this. The best complement to living in the spirit, the simplest and easiest method for us today is the Little Way. Those who choose to follow it can go about their daily lives in God’s presence, loving Him with their frequent ejaculatory prayers and acts. What a wondrously simple and workable way to save our souls in the midst of daily trials and responsibilities!

Below are excerpts taken from two works outlining St. Therese’s Little Way. This first section is from Ida Friedereke Gorres’ The Hidden Face, 1959.

“The weaker we are the more suitable we are to love Jesus, to be the victim of His love. The mere desire to be His holocaust suffices, but we must consent to remain always poor and powerless. And you see, that is where the difficulty lies. For who will find the man truly poor in spirit? He must be sought far away, says the Imitation of Christ. It does not say that he is to be found among the great souls but far away, that is to say in lowness and nothingness. Let us stay far from everything that glitters; let us love our littleness; let us love feeling nothing and Jesus will come to fetch us, no matter how far away we may be and He will reshape us in the flames of love.

“I have long believed that the Lord is more tender than a mother and I know more than one mother’s heart to the very bottom. I know that a mother is always ready to forgive trivial, involuntary misbehavior on the part of her child. Children are always giving trouble — falling down getting themselves dirty, breaking things. But all this does not shake their parents love for them. If through weakness I should chance to fall, may a glance from Your eyes straightaway cleanse my soul and consume all my imperfections as fire transforms all things into itself. We can never expect too much of God who is at once merciful and almighty. To surrender to love means to depend upon the omnipotence of God. I dare to gaze upon the Son of Love burning to take my flight to Him. I longed to fly and imitate the eagles, but all I can do is flutter my small wings. I am not strong enough to fly.

“We live in the age of inventions now and the wealthy no longer have to take the trouble to climb the stairs; they take a lift. That is what I must find — a lift to take me straight up to Jesus because I am too little to climb the steep stairway of perfection. So I searched the Scriptures for some hint of my desired lift until I came upon these words from the lips of Eternal Wisdom: “Whosoever is a little one, let him come to me… Your arms my Jesus are the lift which will take me up to heaven. Even poor people give a child everything it needs but when it grows up the father no longer wants to support it and says to it ‘You can stand on your own feet now, go out and work.’ Do you see, that is just what I never wanted to hear. That is why I never wanted to grow up since I felt myself incapable of earning my own livelihood, of earning eternal life by my own efforts. The innocents of heaven are not children; they only have the inexpressible charm of childhood. We imagine them as children only because we need images in order to understand invisible things.

Gorres writes: “Underlying Saint Therese’s examples of spiritual childhood is Jesus’ words: “Unless you become as little children, you shall not enter the Kingdom of Heaven… Her doctrine is everywhere based on the Scriptures. St. Therese wrote: ‘It is enough to acknowledge our nothingness and like children surrender ourselves in the arms of God, leaving to great and lofty minds, to beautiful books which I cannot understand still less put into practice. I rejoice in my littleness because only little children and those who are like them shall be admitted to the heavenly banquet. To remain little means to recognize one’s own nothingness; to expect everything from God and not worry too much about one’s faults… not to wish to lay up treasures in heaven but to keep an untroubled heart. To be little also means not to ascribe to oneself the virtues one practices; is not to think of oneself as competent but to recognize that God places His treasure in the hand of His little child for it to use when it has need.

“Finally it means not to lose courage on account of one’s faults, for children often fall but they are too small to hurt themselves seriously. The little ones will be judged with the greatest leniency” (and here St. Therese paraphrases and explains a biblical passage from the book of Wisdom). “It is easy to please Jesus, to delight His heart,” she continues. “It is necessary only to love Him without paying too much attention to our own faults. A glance at Jesus’ recognition of our own wretchedness makes all well again. If only, my Jesus, I could tell all little souls about Your ineffable condescension. I feel that if supposing the impossible you could find a soul more weak than mine you would delight in lavishing upon it far more grace still, so long as it abandoned itself with boundless confidence to Your infinite mercy. But why this desire to tell others the secrets of Your love can You not yourself reveal to others what You have revealed to me? I know You can, and I beg you to do so. I implore You, cast Your eyes upon a multitude of little souls. Select in this world I beg of You a legion of little victims worthy of Your love.”

Gorres relates that “The great Cardinal Berulle, [whose confessor was St. Francis de Sales], and his possibly still greater disciple Condren, preached the spirit of childlikeness which was to be not so much the spirit of the Child Jesus as the spirit of one of the little ones whom Jesus let come unto Him. It consisted in the spirit of self-annihilation, detachment from all earthly things, mortification of self will and the inclinations to pride, which are flattered by accomplishments. Those who surrender themselves to such childhood must come to be guided by their self-will and let the spirit of Jesus Christ fill and impel them. They must cease to be self-belonging. Yet this attitude is not so much a tense, militant one whose object is violence towards the self. It is not a stifling of the self, not a negation, but the gentle, relaxed, peaceful abandonment of the child in its mother’s arms.

“It is in a sense rather, then, a conscious forgetfulness of self. It banishes all the toil and fret of spiritual ambiguities in order not to turn back to self and seek self in vanity, rancour, or sorrow over what has been done or said, over praise or blame received, over evils seen or heard… The childhood of Our Lord teaches us the annihilation of our ego, obedience to God, silence, innocence, without self-assertion, but with the tranquil yielding of a child to grace. The soul no longer asserts itself to attain anything but on the contrary, annihilates itself; lets itself be led in littleness and implicit simplicity with pure and trusting gaze. This loss of the self-will is still another peculiarity of Christian childlikeness. This symbol of it is the natural behavior of children who trouble about nothing, abandoning themselves entirely to the care which parents devote to them” (end of Ida Gorres quotes).

We now move on to the work, The Little Way of Spiritual Childhood by Rev. G. Martin, 1923, written before St. Therese was canonized. This book is available for free download at https://archive.org/details/littlewayofspiri00martuoft

Rev. Martin begins by explaining who may benefit from employing St. Therese’s Little Way.
“Let us… observe that this state is always possible at any age and in all positions in life. For, as Blessed Therese asserted: “It is quite possible to remain little even in filling the most important offices, and even on attaining extreme old age. As for me, she said, if I lived eighty years, having filled all the offices, I should, I feel certain, be quite as little at the time of my death as I am to-day.” So her simple method is for everyone, and was even then.

The Divine justice
Martin observes: “But, someone will again object, ‘in God there are other attributes besides Mercy, and some of them very formidable. There is Justice.’ The objection would certainly be grave if justice tended solely to severity. But it falls of itself when we consider that the property of justice is to render to each one that which is his due, and consequently to reward the good as well as to punish the evil. Moreover, justice, to be equitable, must take into account good intentions and also circumstances which lessen the responsibility no less than those which increase it. Now there is in man so much of natural weakness, and original sin has added thereto so much of corruption, that before chastising him for his misdeeds, God, through a sentiment of justice, begins always by considering his profound misery.

“But He cannot look upon that without being moved to pity, and so it comes about that His Justice itself excites His Mercy. This it is which explains the very different manner in which He dealt with sin in the Angels and in man, and how the same justice which in presence of the sin of the Angels immediately delved out the abysses of hell, in face of the sin of Adam began by opening abysses of love, in the Redemption. And so it is because He is just that the good God is compassionate and full of gentleness “slow to punish and abounding in mercy. For He knoweth our frailty; He remembereth that we are but dust.”

“Besides, since in redeeming us Jesus Christ has made grace to superabound where sin hath abounded, we have through Him an incontestable right to the Divine pity. Since He has paid, and far more than paid all our debts, it is no longer through mercy alone, but through justice that the good God grants us pardon.” (And here we might add that we in these times, being deprived of all other spiritual aids save those which God generously provides us, have a greater claim to that pity than ever before.)

“One can sin by excess of confidence or presumption; and he would sin by presumption who, while wishing to continue to live in sin or in tepidity, should consider himself nevertheless as assured of salvation, or of attaining to perfection, on condition of supplying for his bad will by the excess of his confidence. To act so would be to fall into a very grave practical heresy. And that is certainly not what we wish to say. On the contrary, we suppose a well-grounded good
will — and one of those souls of whom there are many — who, still far from perfection, unite to sincere desires of being all for God many imperfections and failures. It happens to them to fail in their resolutions and to yield to their faults; they fall; but deep down, their will to sanctify themselves perseveres, and they are always in the disposition to work at it seriously. It is to them we say that they may give free scope to their confidence.

“Such were the habitual thoughts of our Beata. Therefore, the justice of God no less than His other attributes appeared to her all radiant with love. She hoped no less from it than from His Mercy, and so it is, that this justice which frightens so many souls was for her a subject of joy and confidence. In God she saw above all a father. And from the supremely equitable justice of a father infinitely good, what may a child well expect who no doubt sometimes forgets himself, but who nevertheless tries to love as much as he can and who feels that he is tenderly and deeply loved? Severity or tenderness?

“There is no room for doubt. If this father were ever so little unjust, ah, then the child would have reason to fear. From a father perfectly just, he may on the contrary hope all things. And when this father is God, the justice being infinite, confidence, too, ought to be without measure. Such are the true sources of supernatural hope. How, after that, could we restrict our confidence to the measure of merely human confidence? How could we set bounds to it?

Fears concerning the future
Numerous are the souls that trouble and torment themselves thinking of what shall happen and even of what shall never happen, and often they are all but crushed beneath the weight of sufferings fabricated by their imagination. Soeur Therese, more prudent and more wise, took refuge simply in confidence in God, and nothing could disturb the calm of her soul. For unalterable peace is one of the sweetest fruits of confidence. That is why the Psalmist says that “nothing shall move him who trusts in the mercy of the Most High.” Speaking of the possible sufferings of her malady and the last combats of the agony, our Beata avowed that she feared them not: The good God,” she said, “has always come to my assistance; He has helped me and led me by the hand from my earliest years . . I count on Him. My sufferings may reach their furthest limits, but I am sure that He will never abandon me.”

Yes, and so may ours reach their furthest limits, but He is ever with us. And we cannot fail in desiring to love Him if we put to use the excellent recommendations of St. Therese. Please download this work and use it as balm for the soul.

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Prayer Intention and checklist for June

Intention for the Month of June:
Sacred Heart of Jesus, Thy kingdom come! (Raccolta, 300 days)

June 1 – St. Angela Merici
Wednesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 2 – Sts. Marcellinus and Companions
Thursday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 3 – St. Clotilda Queen, (FIRST FRIDAY)
Friday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary
? Abstinence

June 4 – Vigil of Pentecost, St. Francis Carraciolo (FIRST SATURDAY)
Saturday
Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Spiritual Mass and Mortification for the intentions of the Society
? Renew consecrations to SH and SIH to promote their interests and intentions
? Holy Rosary

June 5 – Pentecost Sunday (St. Boniface)
Sunday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 6 – St. Norbert
Monday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 7 – St. Claude
Tuesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 8 – Ember Wednesday, fast and partial abstinence
Wednesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 9 – Sts. Primus and Felician
Thursday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 10 – St. Margaret, Queen of Scotland
Friday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary
? Abstinence

June 11 – Ember Day, St. Barnabas
Saturday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Spiritual Mass and Mortification for the intentions of the Society
? Renew consecrations to SH and SIH to promote their interests and intentions
? Holy Rosary

June 12 – Trinity Sunday
Sunday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 13 – St. Anthony of Padua
Monday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary
? Spiritual Mass and Mortification for the intentions of the Society
? Renew consecrations to SH and SIH to promote their interests and intentions

June 14 – St. Basil the Great
Tuesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Berthe Petit’s Consecration
? Devotion to the SIH with the intention to renew oneself in the spirit of the Society
? Holy Rosary

June 15 – Sts. Vitus, Modestus and Crescentia
Wednesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 16 – Feast of Corpus Christi
Thursday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 17 – Sts. Nicander amd Marcian
Friday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary
? Abstinence

June 18 – St. Ephrem the Syrian, Deacon
Saturday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Spiritual Mass and Mortification for the intentions of the Society
? Renew consecrations to SH and SIH to promote their interests and intentions
? Holy Rosary

June 19 – Second Sunday after Pentecost
Sunday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 20 – St. Silverius
Monday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 21 – St. Aloysius Gonzaga
Tuesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 22 – St. Paulinus
Wednesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 23 – Vigil of Nativity of St. John the Baptist
Thursday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 24 – Feast of the Sacred Heart of Jesus –
(Renew Consecration of Family to the Sacred Heart)
Friday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary
? Abstinence

June 25 – St. John the Baptist (transferred)
Saturday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Spiritual Mass and Mortification for the intentions of the Society
? Renew consecrations to SH and SIH to promote their interests and intentions
? Holy Rosary

June 26 – Third Sunday after Pentecost
Sunday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 27 – Our Mother of Perpetual Help (in some places)
Monday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 28 – St. Irenaeus
Tuesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to SIH
? Holy Rosary

June 29 – Sts. Peter and Paul, Apostles
Wednesday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

June 30 – Commemoration of St. Paul
Thursday
? Morning Offering in reparation for sins
? Consecration by Pope Pius XII
? Devotion to the SIH
? Holy Rosary

Church teaching on scandal taken, discord and contention

by T. Stanfill Benns | May 20, 2022 | New Blog

+St. Bernardine of Siena+

Over the past several years, the majority of questions posed by readers have involved how one is to conduct oneself among the Novus Ordo and Traditionalist sects regarding prayer in common with non-Catholics, attendance at and participation in weddings and funerals, sponsorship at Baptism, etc. When site revisions are completed, articles addressing these issues will be posted. In the meantime, a particular question has arisen that should be addressed to avoid any further confusion and speculation. After searching my library for days, a more definitive answer on this question has finally been located. It involves praying privately inside a pre-1958 Catholic church in order to make reparation for the false sacrifices offered there.

When questions like this arise, we cannot rely on a knee-jerk reaction to resolve them. While we may have the best of intentions, an opinion, however well-educated we think it might be, is not sufficient when we are dealing with matters that could involve serious sin such as communicatio in sacris. In these times when we have no clergy to approach for resolution of these cases the only thing we can do is to consult approved works written by valid pre-1959 clergy citing documents from the Roman Congregations and the Holy Office to provide a trustworthy answer to our questions. The selection below is taken from Questions and Answers II, Precepts, by Canon E. J. Mahoney, D.D., 1948, compiled from articles printed in the Clergy Review in Great Britain from 1931 to 1947:

1. Canon Mahoney discourages this practice if the pre-Reformation church in question is used for services “in close imitation of Roman rites.” Here I believe he is referring to high Anglicans who conform more closely with some Catholic rituals and even include some Latin in their services at times. This would apply to Traditionalist services far more than to the Novus Ordo, (but the services are not Traditionalist in this case but Novus Ordo). In other words, it would be prohibited to pray in any Traditionalist church. a) I do not think anyone believes the Novus Ordo rite can any longer be considered a “close imitation” of Roman rites. Mahoney also says there is only the “possibility” of scandal but who would be scandalized given our current situation today? b) As Rev. John R. Bancroft, C.S.S.R., J.C.B., S.T.L. reminds us in his 1943 CUA Canon Law dissertation, Communication in Religious Worship with Non-Catholics: “When the danger of perversion or scandal to the faithful is not to be feared, what is not illicit in itself may be tolerated more easily and priests should be cautious about forbidding what can never be permitted lest they disturb good faith without hope of fruit.” The Church herself declares that praying in such churches is not illicit and Canon Mahoney even deems it commendable. If even priests should be cautious in prohibiting such things, all the more so the laity in these circumstances.
2. As far as praying in a church situated in one’s own parish, we have no such parishes per se any longer, and there are no fellow Catholics to scandalize.
3. Taking scandal at such things is not the same as actually being scandalized in the proper sense. Taking scandal consists in thinking we see sin or offensive behavior where there is none. Fr. Frederick Faber writes in his Spiritual Conferences: “To give scandal is a great fault, but to take scandal is a greater fault. It implies a greater amount of wrongness in ourselves, and it does a greater amount of mischief to others” (https://www.fisheaters.com/ontakingscandal.html).

Rules of fraternal correction

Before becoming alarmed at what we believe to be sinful or offensive behavior, we need to make certain it is truly what we believe it to be and that we are obligated to address it. The following is taken from Moral Theology: A Complete Course Based on St. Thomas Aquinas and the Best Modern Authorities by John A. McHugh and Charles J. Callan, 1958:

1267. IT IS NOT OFTEN NECESSARY FOR ONE WHO IS NOT A SUPERIOR TO MAKE FRATERNAL CORRECTION, SINCE THERE ARE MANY CONDITIONS THAT MUST EXIST BEFORE ONE IS OBLIGED TO IT. These conditions include the purpose to be attained, of which we have just spoken, and the proper circumstances, which are as follows: (a) THE FAULT TO BE CORRECTED SHOULD BE A KNOWN AND SERIOUS SIN; (b) the person to give the correction should be one who has the right and duty to correct; (c) the manner of giving the correction should be such as will promote the end in view.
1268. ONE SHOULD NOT ATTEMPT TO CORRECT A FAULT, UNLESS ONE IS MORALLY SURE THAT A FAULT HAS BEEN COMMITTED OR IS ABOUT TO BE COMMITTED. For this reason the scrupulous, who are inclined to suspect or see evil where there is none, are generally excused from the duty of making corrections.
1269. Since fraternal correction is given for the purpose of converting a sinner from the evil of his ways, IT IS NOT CALLED FOR WHEN ONE’S NEIGHBOR IS NOT A SINNER, strictly speaking, or has already reformed. Thus, there is no need of this correction in the following cases: (a) WHEN A PERSON SINS THROUGH IGNORANCE AND IS NOT GUILTY OF FORMAL SIN; (b) when a person who was a sinner in the past has given up his old ways.

If the person is a superior with the obligation to correct, and is certain they are not afflicted with scruples, how can morally certainty be obtained in such cases? Primarily by consulting works that treat of the case at issue and following them. We are not allowed to correct another in such instances unless we are certain, based on the teachings of the Church, the approved canonists and doctors of sacred theology and the moral theologians, that they are sinning. This not only injures our neighbor and may even alienate him, but involves ourselves in sins against prudence and even more other serious sins as well.

And from here we head into a different but related issue that also has been making the rounds these days. If we wish to live in peace with our neighbor, to experience the fruits of a prayer apostolate and continuing study of the faith, we must avoid all those things the New Testament teaches regarding charity and love of the brethren. Unless we all purge ourselves of any inclination whatsoever to sins against charity, we will become nothing more than those eventually exiting and recreating the forever splintering Traditionalist sects. St. Thomas Aquinas, quoted by Revs. McHugh and Callan, explains the dangers of these sins below

Sins Against Peace (Summa Theologica, II-II, qq. 37-42.)

1351. Sinfulness of Unintentional Discord — (a) From its nature, this kind of discord is not opposed to charity, nor is it sinful; for the concord of charity consists in a union of wills, not in a union of opinions. Thus, the disagreement between Paul and Barnabas about John Mark (Acts, xv. 39) was not sinful, although the difference of judgment indicated their human limitations. (b) From its circumstances, this kind of discord may be sinful, as when it is caused by culpable ignorance in matters of faith, or is carried on with obstinacy.

1352. By whom is the sin of discord committed? (a) It is committed sometimes by one party only, as when one knowingly resists the will of another who wishes to perform a necessary act of charity. (b) It is committed at other times by both parties, as when each in defending his own good infringes knowingly on the charity due the other.

1355. 1355. Contention — Contention is discord carried into words or equivalent signs, (i.e., a dispute or altercation), in which one denies what the other affirms. It is divided as follows: (a) by reason of the intention, it is either an investigation of the truth, a defense of the truth, or an attack on the truth; (b) by reason of the manner in which it is conducted, it is either suitable or unsuitable to the persons and the matter in question.

1356. Contention whose aim is the discovery of the truth is lawful as follows. (a) Such contention is lawful and useful in itself, for it is a means of acquiring useful knowledge, of seeing both sides of a question, and of sharpening the mind for the refutation of error. Hence, a contest in a court of justice, a controversy in a scientific journal, a public debate on some important matter, and a theological disputation are according to their nature lawful, and may be necessary. (b) DEBATE IS UNLAWFUL IN ITS MANNER WHEN A DISPUTANT DOES NOT ARGUE ACCORDING TO THE RULES, APPEALS TO PREJUDICE OR IGNORANCE, USES AN INSULTING TONE OR UNPARLIAMENTARY LANGUAGE, ETC.

1357. The Sin of Contention — Contention is a sin when its aim is the concealment or discomfiture of the truth. (a) From its nature this kind of contention is a mortal sin, for it is the external expression of internal discord in matters about which charity requires concord and the same speech. Hence, the Apostle numbers contention among the works of the flesh that exclude from the kingdom of God (Gal, v. 20). (b) From the lightness of the matter or the imperfection of the consent, this kind of contention is very often, if not usually, only a venial sin, or no sin at all. Examples: A person argues against what he knows is true, but the matter is trivial (e.g., his weight); or he is distracted by the heat of dispute or the tactics of the other party.

1359. Mortal sin is not committed by contention, therefore, unless the truths against which one contends are of a serious kind. Such truths are: (a) truths of a religious or moral character, such as the doctrines of faith and the commandments of God; (b) natural truths of a universal character, the knowledge of which pertains to the perfection of the intellect, such as first principles; (c) natural truths of a particular character in which important rights are involved. Example: An historian who writes against some deservedly revered person of the past, or a lawyer who attempts to prove against an accused what he knows is not a fact, are guilty of the sin of contention.
1360. Hence, one may be defending one kind of truth and contending against another kind of truth at the same time. St. Paul, accordingly, makes the distinction between announcement of the truth out of charity and announcement of the truth out of contention (Philip, i, 15 sqq.). (a) The truth is defended out of charity when one does not use truth as a means for the defense of error; (b) it is defended out of contention when one makes use of it as a means for the propagation of error. Thus, while St. Paul was imprisoned at Rome in 61, certain personal enemies preached Christ, but at the same time spoke or hinted falsehoods against St. Paul in order to undermine his authority or add to the bitterness of his captivity. [To defend] the truth to make oneself appear different or better than one is, one speaks from contention.
1361. Ways in which one is guilty of the mortal sin of contention: (a) when one contends formally against the truth, that is, when one knows the truth and intends to overcome it or suppress it; (b) when one contends virtually against the truth, that is, when one is so bent on carrying one’s point that one does not care whether it is true or false. Thus, the Sophists aimed to win, right or wrong.

1361. When the aim of contention is the overthrow of error: (a) in itself, such contention is good and praiseworthy, and at times necessary; (b) by reason of circumstances, it may be a venial or a mortal sin. Examples: A dispute on a matter that is unbecoming, such as which of the disputants is greater (Luke, xxii. 24); dispute with greater warmth than the case requires; a dispute that leads to scandal or other evil consequences, as in religious controversies (I Tim., ii. 14).

While spending time with the conclavists, such discord and contention was rife and was actually encouraged by the group’s head.  All of those involved, but especially the young, were truly scandalized by it and many of them lost their faith. To this day, those of us who were adults emerging from that sect deeply regret that we did not recognize it for what it was and immediately put an end to it. These sins against peace have been the cause among Traditionalists of family upheaval, economic hardship, lost children, divorce, ruined friendships, mental illness and much more. Therefore the axe needs to be put to the root of this evil tree before it bears any further bad fruits. If we did not speak out against it God would hold us accountable. For “It is better that scandals arise than the truth be suppressed.” -– Pope St. Gregory the Great

Be ye perfect and live in the Spirit!

by T. Stanfill Benns | May 13, 2022 | New Blog

+ St. Robert Bellarmine+

Having laid aside various distractions and phantoms, it is time to regroup and start paying attention to our day-to-day spiritual life. This was the purpose of creating the prayer society — and it needs to be supplemented with material that will help nourish and develop the interior life so long neglected for lack of spiritual directors and reading material appropriate to these times. Yes, I will still call out Trads when necessary, but only briefly and by pointing to previously published works.  The focus however will be self, myself and yourselves. My English ancestors’ motto, in the days before the Reformation, was “Nosce te ipsum” — know thyself. For without self-knowledge there can be no spiritual realization and therefore no advancement.

So where to begin? A Jesuit priest writing in 1953 provides a short and simple evaluation of what to address first; a link to this work and an excellent work on the Holy Ghost by Henry Edward Cardinal Manning will be provided below. The work by the Jesuit priest , Fr. Eiten, emphasizes the need to perfect ourselves, and this is the goal, but first it may be useful to drive home the reasons why we should strive for perfection and the initial step needed to begin that journey. But the most compelling reason for this practice is something few of us really comprehend.

As Saint Paul writes, “Live in the spirit!” This is the title of Fr. Bruno Hagspiel S.V.D.’s touching and very instructive work, written in 1957. He lamented that rather than being revived in the 20th century, devotion to the Holy Ghost “has fallen into near oblivion” (p. 2). Hagspiel, a retreat master and an acclaimed author on the spiritual life, very carefully guides his readers around the many pitfalls that prevent them from realizing their commitment to live in the spirit and in so doing renew their spiritual life. While Fr. Hagspiel’s work was written for religious women, it provides a sound foundation that can be used by the laity as well to reawaken their Catholic instincts and arm themselves for the spiritual combat that today so closely resembles the circumstances of the early Christian martyrs.

Fr. Hagspiel tells us: “St. Paul, writing to the various churches and reprimanding the faithful for various vices and abuses that had crept into their congregations used a uniquely sharp tone in reminding them that they are temples of the Holy Ghost: “Know you not that you are the temple of God and the spirit of God dwelleth in you? (1 Corinthians 3:16 and Romans 6:19). In other words, how could you ever fall so deeply? How could you ever forget that you are the very temples of the Holy Ghost who is in you? With him in you, you no longer belong to yourselves. This is a truth that you should never forget, for without it how can you practice faithfully the essential Christian virtues?” And Fr, Hagspiel says that those are namely charity, chastity and a childlike trust in God, a trust which the great spiritual master, Fr. Frederick Faber, describes as “…The strength of love… chastised, equable and steadfast. It breaks out into action as if it could not be kept in…It has also the same irresistible tendency to prayer which it has to action… All our spiritual exercises, whatever nature they may be, are so many means of acquiring confidence in God.” Fr. Hagspiel continues:

“In this world of sudden events and sudden changes, in these days of growing unrest and gloom and depression, do we not need such trust and confidence in God more than ever before? what if we, in our own country, should have to face such days of bloodshed and persecution as our brethren have had to face in Russia, Mexico, Austria, Poland, Hungary etc.? How shall we be able to bear such trials bravely and valiantly if we are not strong in our trust and confidence in the indwelling spirit of the living God?”  And here he gives a little prayer Cardinal Mercier wrote called “A Secret to Sanctity.” The cardinal writes: “I am going to reveal to you a secret of sanctity and happiness. If every day, during five minutes, you will keep your imagination quiet shut your eyes to all the things of sense and close your ears to all the sound of earth so as to be able to withdraw unto the sanctuary of your baptized soul, which is the temple of the Holy Ghost, speak there to the Holy Ghost saying:

‘O Holy Ghost, soul of my soul, I adore Thee.

Enlighten, guide, strengthen and console me.

Tell me what I ought to do and command me to do it.

I promise to be submissive in everything that

Thou permittest to happen to me.

Only show me what is Thy will!’

“If you do this your life will pass happily and serenely. Consolation will abound even in the midst of troubles. Grace will be given in proportion to the trial as well as strength to bear it, bringing you to the Gates of Paradise full of merit.” Fr. Hagspiel adds: “We must get back to the spirit of God if we want to prove ourselves staunch Christians and true members of Holy Mother Church. We must again make this devotion to the Holy Ghost the outstanding devotion among all members of the Catholic Church after the example of the Christians of old in order to rid ourselves of the spirit of the world.”

Make no mistake — there is at this very moment a fierce battle being waged for our souls. It is a life and death battle — spiritual life and death — conceived and set in motion by the rulers of this world of perceptible darkness, the masters of evil and deception. It takes little imagination at this point to envision what those in power today eventually have in store for anyone refusing to obey their commands. In order to successfully fight this battle, all Christians must be fitted with the spiritual armor described by Saint Paul that they may be able to overcome “the spirits of wickedness in the high places” (Ephesians, Ch. 6:13). The first piece of that armor is having your loins girt about in truth (Ibid., v. 14). The breastplate of justice (v. 15) and the gospel of peace comes next in verse 16. This order continues with the shield of faith, the helmet of salvation of the sword of the spirit, which is the word of God (verse 17-18). Christians are then instructed to beg the Saints for their intercession by “praying in the spirit” (verse 19).

Having thus armed themselves, the battle lines must be drawn: first in the battle against self — one’s own spiritual life — and second, in a more general manner, to fight together as Catholics against the spirits of wickedness now cast down upon this earth. Truth is the one most elusive piece of this armor so necessary to this spiritual combat and to eternal salvation. Without it no preparedness of any kind can even begin. Many today boast of all the measures they have taken to ensure their physical survival but what have they done, in equal and most necessarily in greater measure, to study the truths of faith and come to a clear understanding of what war it really is they are engaged in?

For every battle fought, battle lines must be drawn and only in the correct estimation of these lines can victory be assured. Catholics today do not know where to draw these lines. Some believe themselves to be Catholic when this is not even the case. Pope Benedict XV wrote in his encyclical Ad Beatissimi Apostolorum in 1914: “Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic faith, which unless a man believe faithfully and firmly; he cannot be saved’ (Athanas. Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavour to be in reality what he calls himself.” What IS true Catholicism — who can count themselves as members of this most noble society, the Mystical Body of Christ on earth? How successful the enemy has already been in penetrating the camp of the Saints and how few indeed are fully aware of the destruction he has wrought! Those exploring this topic have offered several explanations and remedies but all of them entirely miss the point, in whole or in part. The type of approach to employ in evaluating the dire situation in the Church today — for those who truly believe there is a major departure in teaching belief and practice over the past 60 plus years — is not to analyze persons and events and dialogue readers to death.

If we truly believe in the words of Holy Scripture; if we are truly willing to prepare ourselves to fight this spiritual battle, then we must be willing also to abandon any preconceived notion of this truth and return to its age-old sources.

Prior to his death, the Reformation martyr St. Thomas More told his Anglican interrogators:

       “For I doubt not, but of the learned and virtuous men now alive — I do not speak only of this Realm, but of all Christendom — there are ten to one of my mind in this matter; but if I should take notice of those learned Doctors and virtuous Fathers that are already dead, many of whom are Saints in Heaven, I am sure there are far more, who all the while they lived thought in this Cause as I do now. And therefore, my Lord, I do not think myself bound to conform my conscience to the counsel of one Kingdom, against the general consent of all Christendom” (From The Trial of Sir Thomas More, May 7, 1535 in A Complete Collection of State Trials and Proceeding Upon Impeachments for High Treason, etc. (London, 1719), http://law2.umkc.edu/faculty/projects/ftrials/more/moretrialreport.html).

How many Catholics or those calling themselves Catholics today really know what the Catholics in St. Thomas More’s time and before his death thought and believed? Do they really think that today they could say they believe the same as those Catholics believed, or even those who Fr. Hagspiel wrote for during the time of Pope Pius XII? Do they simply look at what exists today and believe what they are told is Catholic by those who never even saw the inside of a Catholic college or seminary, or do they study their faith and really know for a fact it is Catholic, from approved pre-1959 sources? Because between the death of Saint Thomas More and the death of Pope Pius XII, none of those beliefs changed; none of them. Nor did or could Christ’s very words in the liturgy change or any of the beliefs that Catholics have always held because truth never changes. It may become better defined, clearer, and made more available, but it forever remains the same because God is its ultimate author and is Himself incapable of change. Doctrine develops; it does not and cannot evolve. That is Modernism.

The solution for the lack of Catholicity in the world today begins by learning once again to “live in the spirit.” The following book by Robert B. Eiten, S.J.  provides some general guidelines for the lay person wishing to lead a more perfect life:

https://curate.nd.edu/show/8049g448904 

See also Cardinal Manning’s work on the Holy Ghost at:

https://ia800309.us.archive.org/14/items/TheHolyGhostTheSanctifier/TheHolyGhostTheSanctifier.pdf

May we all learn together to become once again the Catholic Christians Our Lord always intended us to be.

What in the World…

A good summary of the decline of the Church? Really?

I recently viewed an older video made by a Traditionalist “bishop” that reportedly gave a good summary of what happened to the Church that brought us to where we are today. The omissions found were not surprising but the fact that someone thought this a good summary of what had happened to the Church was disappointing to say the least. The history given was a truncated one, which in it itself is always prone to oversimplifying issues that should be explained more carefully. But the three major omissions, predictable though they were, is what was concerning. The reason they are concerning is that an entirely skewed and incomplete picture of what led to the infiltration of the Church results, one that does NOT give Catholics any meaningful idea of what really happened. This is not just an opinion but is based on incontrovertible facts. In rendering this history, the topics of Gallicanism, Freemasonry and the primary causes of Modernism are ignored. Look for a new article on this topic on the Articles page under The Churchfollowing the completion of the site rebuild.

A pope cannot become a heretic

A Traditionalist site has provided the partial translation of a work by the theologian and canonist Felix Cappello that categorically states the pope cannot become a heretic. This teaching of St. Robert Bellarmine has been presented on this site for decades. While what Cappello says is very instructive, given the claims by Novus Ordo and other so-called Traditionalist clergy and lay writers to the contrary, it does not address the problem of what happened following the death of Pope Pius XII. This site has never maintained that John 23 was not a pope because he became a heretic while in office, as others have claimed regarding the usurpers. It has been demonstrated repeatedly that John 23 was suspect of heresy PRIOR to his election, can be judged as a heretic based on his statements and behavior pre-election, and in the end was doubtfully elected on several different counts. So ergo, per St. Robert Bellarmine, Roncalli could never have been pope. All this is based on the teachings of Pope Paul IV’s 1559 infallible bull, Cum ex Apostolatus Officio.

Follow this up with Canon 2391 §1, which states “A college which knowingly elects an unworthy person is automatically deprived for that particular election of the right to hold a new election.” The conduct of the cardinals at the false Vatican 2 council alone proves they knowingly elected Roncalli for they willingly went along with everything he proposed. So bingo, we can kill two birds with one stone and be rid of both Roncalli and Montini thanks to Can. 2391. But now we have Novus Ordo conservatives alleging that Francis was invalidly elected (ya think?!) and Benedict 16, the known Modernist, is still pope. What is it with these folks that makes it so impossible for them to extend their thinking processes to Roncalli? Is it the thought of all the tithes wasted, the errors learned, the sacraments never received?  Well join the club, people, and start making amends. We cannot control our past but we can and must repent and take charge of our future. If we are really serious about saving our souls, we cannot waste time lamenting over the fact we were duped. For none of us ever know when our time is up.

Further notes on Fatima

Having said my last about Fatima, relatively speaking, I want to sum everything up with this. Marian apparitions all have the same message: Pray, do penance, make sacrifices for sinners, perform your daily duties and if the world does not convert, expect a terrible, twofold chastisement, one spiritual (which we have already seen) and the other physical, which we may soon expect. We don’t need any more particulars. Had Catholics studied doctrine and obeyed the popes, had they concentrated less on Fatima and Rosary crusades, anti-Commie rallies and other popular devotions and learned their faith, we would not be where we are today. The rally mentality and profit mongering created around Fatima was likely intended to distract the laity from the infiltration of the Church. “My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me” (speaking to the Jewish priests — Hosea 4:6). Prophecy fulfilled.

We are not required to believe in any given apparition; but we must accept every truth of faith that is taught by the Church and obey the Roman Pontiffs. We have to recognize that the Fatima messages most likely were falsified to an unknown degree and are now being used as a propaganda vehicle. (Francis recently embraced the Russian Orthodox Patriarch as part of the church in Rome, as anticipated.) Therefore we must reject the falsification of those messages and all that comes from it. Beyond that, nothing more is necessary. For those wishing to hear more on this topic, see our most recent video at:
https://m.youtube.com/watch?v=6Gltn_ZdfGo

Happy Mother’s day, Blessed Mother, and all you Catholic moms out there

by T. Stanfill Benns | May 7, 2022 | New Blog

+Third Sunday after Easter+

The following was sent to me by my daughter, Aimee, mother of five and a fervent pro-life activist. Like me she loved being pregnant and always felt there was a special, mysterious symbiosis between mother and child that she could never quite explain. Finally, she found research that provided the perfect explanation for it, as expressed below.

“When pregnant, the cells of the baby migrate into the mothers bloodstream and then circle back into the baby, it’s called ‘fetal-maternal microchimerism.’⁠

“For 41 weeks, the cells circulate and merge backwards and forwards, and after the baby is born, many of these cells stay in the mother’s body, leaving a permanent imprint in the mothers tissues, bones, brain, and skin, and often stay there for decades.

“Every single child a mother has afterwards will leave a similar imprint on her body, too. Even if a pregnancy doesn’t go to full term or if you have an abortion, these cells still migrate into your bloodstream.

“Research has shown that if a mother’s heart is injured, fetal cells will rush to the site of the injury and change into different types of cells that specialize in mending the heart. The baby helps repair the mother, while the mother builds the baby.

“How cool is that? This is often why certain illnesses vanish while pregnant.

“It’s incredible how mothers bodies protect the baby at all costs, and the baby protects and rebuilds the mother back – so that the baby can develop safely and survive.

“Think about crazy cravings for a moment. What was the mother deficient in that the baby made them crave?

“Studies have also shown cells from a fetus in a mother’s brain 18 years after she gave birth. How amazing is that?”

If you’re a mom you know how you can intuitively feel your child even when they are not there… Well, now there is scientific proof that moms carry them for years and years even after they have given birth to them.”

I find this to be so very beautiful.

Prayer Intention and checklist

My apologies for not posting this sooner! Website revision has kept me very busy. Here is the intention for this month, in Honor of Our Lady’s Queenship May 31:

“Queen and Mother of Christendom hear our prayers, and by thy peace make happy a world shaken by hate.” (Pope Pius XII, Ad caeli reginam, 1954)

Month of May

8 Sunday 3rd Sunday after Easter

Apparition of St. Michael the Archangel

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

9 Monday

St. Gregory Nazianzen

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

10 Tuesday

St. Antoninus; Sts. Gordian & Epimachus

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

11 Wednesday

Octave Day of St. Joseph

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

12 Thursday

St. Nereus & Comp.

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

13 Friday

St. Robert Bellarmine

? Abstinence

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

? Spiritual Mass and Mortification for the intentions of the Society

? Renew consecrations to SH and SIH to promote their interests and intentions

14 Saturday dedicated to Our Lady

St. Boniface

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Berthe Petit’s Consecration

? Devotion to the SIH with the intention to renew oneself in the spirit of the Society

? Holy Rosary

15 Sunday 4th Sunday after Easter

St. John Baptist de la Salle

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

16 Monday

St. Ubaldus

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

17 Tuesday

St. Paschal Baylon

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

18 Wednesday

St. Venantius

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

19 Thursday

St. Peter Celestine, St. Pudentiana

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

20 Friday

St. Bernardine of Siena

? Abstinence

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

? Spiritual Mass and Mortification for the intentions of the Society

? Renew consecrations to SH and SIH to promote their interests and intentions

21 Saturday dedicated to Our Lady

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Berthe Petit’s Consecration

? Devotion to the SIH with the intention to renew oneself in the spirit of the Society

? Holy Rosary

22 Sunday 5th Sunday after Easter

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

23 Monday Ferial Day

Rogation Day

Lesser Litanies

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

24 Tuesday Ferial Day

Rogation Day

Lesser Litanies

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

25 Wednesday

St. Gregory VII, St. Urban I

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

26 Thursday ASCENSION THURSDAY

HOLY DAY

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

27 Friday

St. Bede, the Venerable, St. John I

? Abstinence

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

? Spiritual Mass and Mortification for the intentions of the Society

? Renew consecrations to SH and SIH to promote their interests and intentions

28 Saturday dedicated to Our Lady

St. Augustine of Canterbury

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Berthe Petit’s Consecration

? Devotion to the SIH with the intention to renew oneself in the spirit of the Society

? Holy Rosary

29 Sunday within Octave of Ascension

St. Mary Magdalen de Pazzi

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

30 Monday

Within the Octave

St. Felix I

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

31 Tuesday

QUEENSHIP OF THE BVM

Within the Octave

St. Petronilla

? Morning Offering in reparation for sins

? Consecration by Pope Pius XII

? Devotion to the SIH

? Holy Rosary

Prayers to be Practiced in Common

▪︎Spiritual Mass in union with all of the Sacrifices of the Mass ever offered throughout the world, preceded by the Perfect Act of Contrition and followed by Spiritual Communion.

▪︎Devotion to the Agonizing Heart of Jesus, in favor of the many thousands of persons who die every day.

▪︎Devotion to the souls in Purgatory.