Friday, February 2, 2018

Rosary to the Interior: For the Purification of the Church Feb 2

On February 2, 2018, there will occur throughout our nation an event titled Rosary to the Interior: For the Purification of the Church. All Catholics across the country are asked to journey to any Catholic church to pray the Rosary in supplication to Our Lady that she might fulfill her promise at Fatima for the Triumph of Her Immaculate Heart and the Purification of the Catholic Church, which in turn will usher in the Triumph of the Light of Christ over all the sin and error which has invaded the Church. This event is solely focused on recognizing that only Our Lady has been given the grace and power by her Son to accomplish this Triumph, and that she awaits our prayer, through the Rosary, for this intention. For those who, for whatever reason, cannot find or make the journey to a church which is open, we ask that they pray a Rosary for this same intention in their homes. A complete explanation of the nature and purpose of this event is found here:

We invite all Catholics around the world to also participate!

Sunday, January 21, 2018

Why Presidential Pro-Life 'Words' Matter

Great video! I am really tired of all of these idiot "Catholic" "Never Trumpers" who would rather see a butcher like the Big Zero in the White House. I am not saying he is a saint, nor that he is the most prudent man on the planet, but say what you will, with warts and all, Trump is the most conservative president policy wise we have had since Reagan. So yes dear neo-Catholics, his words do matter and so do his policies.

Thursday, January 11, 2018

Dr. Edward Feser on EWTN Live!

EWTN was excited to have Dr. Edward Feser on live this evening talking about his book 'Five Proofs of the Existence of God.' Check it out!

Monday, January 8, 2018

Exciting News from EWTN! Dr. Edward Feser Visiting!

This coming Wednesday Dr. Edward Feser will be coming to EWTN to appear on EWTN Live. He will also be taping a Bookmark episode that will air at a later date. Be sure to tune in to what is sure to be a great live show this Wednesday. Below are the times that this episode will air. Please feel free to email EWTN to express your enthusiasm for these types of guests!

Professor Edward Feser refutes the New Atheism and dismantles the philosophic claims of Dawkins, Kitchens, Dennett and more. Hosted by Fr. Mitch Pacwa.

Wed. Jan. 17 at 7:00 PM CST
Thu. Jan. 18 at 12:00 AM CST
Thu. Jan. 18 at 8:00 AM CST
Sun. Jan. 21 at 3:00 AM CST

Happy New Year! Humanae Vitae and Contraception Now in the Cross Hairs!

Since the release of the papal document Amoris Laetitia there has been worldwide confusion regarding communion for the divorced and remarried. For those who have been following the escalation of the debacle with Pope Francis' elevation of the document and its accompanying letter, I have kept a small log of significant events on this post. The New Year however appears to have more in store for us! It appears that the Church's teaching on contraception is now in the cross hairs.

You may have remembered that last year the pope authorized a "study" on Pope Paul VI's document Humanae Vitae. This is the 50th year since its release and it seems that this will be the occasion to desecrate it. The New Academy for Life put together by Pope Francis is now beginning to show their cards on where this "study" will lead. A newly appointed member of this Pontifical Academy for Life is now putting forth a novel interpretation of Humane Vitae, basing his new theory on, you guessed it, Pope Francis’ apostolic exhortation Amoris Laetitia. This document seems to be the document that just keeps turning up like a bad penny.

According to Life Site News, "Italian moral theologian Father Maurizio Chiodi said at a December 14 public lecture at the Pontifical Gregorian University in Rome that there are “circumstances — I refer to Amoris Laetitia, Chapter 8 — that precisely for the sake of responsibility, require contraception... He says, When “natural methods are impossible or unfeasible, other forms of responsibility need to be found,” argued Fr. Chiodi in his lecture entitled: Re-reading Humanae Vitae (1968) in light of Amoris Laetitia (2016). You can read the entire article here.

There was a time when this type of lecture would have never been allowed to take place without a stern condemnation from the pope and the hierarchy. Those days have passed, and we no longer need to condemn error any longer right? We see how well that stance has worked. Brace yourselves, we are in for another wild ride in 2018. I hate to say it but, it ain't gonna be pretty.

Brace yourselves!

Monday, January 1, 2018

Bishops of Kazakhstan Proclaim Perennial Truth Concerning Marriage, Divorce and Holy Communion

Today Life Site news published the following profession given by Abp Tomash Peta, Abp Jan Pawel Lenga, and Bishop Athanasius Schneider of Kazakhstan. Thank God for bishops like these who are not afraid to proclaim the Church's perennial teaching! God bless them!

Profession of the immutable truths about sacramental marriage

After the publication of the Apostolic Exhortation “Amoris laetitia” (2016) various bishops issued at local, regional, and national levels applicable norms regarding the sacramental discipline of those faithful, called “divorced and remarried,” who having still a living spouse to whom they are united with a valid sacramental matrimonial bond, have nevertheless begun a stable cohabitation more uxorio with a person who is not their legitimate spouse.

The aforementioned rules provide inter alia that in individual cases the persons, called “divorced and remarried,” may receive the sacrament of Penance and Holy Communion, while continuing to live habitually and intentionally more uxorio with a person who is not their legitimate spouse. These pastoral norms have received approval from various hierarchical authorities. Some of these norms have received approval even from the supreme authority of the Church.

The spread of these ecclesiastically approved pastoral norms has caused a considerable and ever increasing confusion among the faithful and the clergy, a confusion that touches the central manifestations of the life of the Church, such as sacramental marriage with the family, the domestic church, and the sacrament of the Most Holy Eucharist.

According to the doctrine of the Church, only the sacramental matrimonial bond constitutes a domestic church (see Second Vatican Council, Lumen Gentium, 11). The admission of so-called “divorced and remarried” faithful to Holy Communion, which is the highest expression of the unity of Christ the Spouse with His Church, means in practice a way of approving or legitimizing divorce, and in this meaning a kind of introduction of divorce in the life of the Church.

The mentioned pastoral norms are revealed in practice and in time as a means of spreading the “plague of divorce” (an expression used by the Second Vatican Council, see Gaudium et spes, 47). It is a matter of spreading the “plague of divorce” even in the life of the Church, when the Church, instead, because of her unconditional fidelity to the doctrine of Christ, should be a bulwark and an unmistakable sign of contradiction against the plague of divorce which is every day more rampant in civil society.

Unequivocally and without admitting any exception Our Lord and Redeemer Jesus Christ solemnly reaffirmed God’s will regarding the absolute prohibition of divorce. An approval or legitimation of the violation of the sacredness of the marriage bond, even indirectly through the mentioned new sacramental discipline, seriously contradicts God’s express will and His commandment. This practice therefore represents a substantial alteration of the two thousand-year-old sacramental discipline of the Church. Furthermore, a substantially altered discipline will eventually lead to an alteration in the corresponding doctrine.

The constant Magisterium of the Church, beginning with the teachings of the Apostles and of all the Supreme Pontiffs, has preserved and faithfully transmitted both in the doctrine (in theory) and in the sacramental discipline (in practice) in an unequivocal way, without any shadow of doubt and always in the same sense and in the same meaning (eodem sensu eademque sententia), the crystalline teaching of Christ concerning the indissolubility of marriage.

Because of its Divinely established nature, the discipline of the sacraments must never contradict the revealed word of God and the faith of the Church in the absolute indissolubility of a ratified and consummated marriage. “The sacraments not only presuppose faith, but by words and objects they also nourish, strengthen, and express it; that is why they are called “sacraments of faith.” (Second Vatican Council, Sacrosanctum Concilium, 59). “Even the supreme authority in the Church may not change the liturgy arbitrarily, but only in the obedience of faith and with religious respect for the mystery of the liturgy” (Catechism of the Catholic Church, 1125).

The Catholic faith by its nature excludes a formal contradiction between the faith professed on the one hand and the life and practice of the sacraments on the other. In this sense we can also understand the following affirmation of the Magisterium: “This split between the faith which many profess and their daily lives deserves to be counted among the more serious errors of our age.” (Second Vatican Council, Gaudium et Spes, 43) and “Accordingly, the concrete pedagogy of the Church must always remain linked with her doctrine and never be separated from it” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

In view of the vital importance that the doctrine and discipline of marriage and the Eucharist constitute, the Church is obliged to speak with the same voice. The pastoral norms regarding the indissolubility of marriage must not, therefore, be contradicted between one diocese and another, between one country and another. Since the time of the Apostles, the Church has observed this principle as St. Irenaeus of Lyons testifies: “The Church, though spread throughout the world to the ends of the earth, having received the faith from the Apostles and their disciples, preserves this preaching and this faith with care and, as if she inhabits a single house, believes in the same identical way, as if she had only one soul and only one heart, and preaches the truth of the faith, teaches it and transmits it in a unanimous voice, as if she had only one mouth” (Adversus haereses, I, 10, 2). Saint Thomas Aquinas transmits to us the same perennial principle of the life of the Church: “There is one and the same faith of the ancients and the moderns, otherwise there would not be one and the same Church” (Questiones Disputatae de Veritate, q. 14, a. 12c).

The following warning from Pope John Paul II remains current and valid: “The confusion, created in the conscience of many faithful by the differences of opinions and teachings in theology, in preaching, in catechesis, in spiritual direction, about serious and delicate questions of Christian morals, ends up by diminishing the true sense of sin almost to the point of eliminating it” (Apostolic Exhortation Reconciliatio et Paenitenia, 18).

The meaning of the following statements of the Magisterium of the Church is fully applicable to the doctrine and sacramental discipline concerning the indissolubility of a ratified and consummated marriage:

• “For the Church of Christ, watchful guardian that she is, and defender of the dogmas deposited with her, never changes anything, never diminishes anything, never adds anything to them; but with all diligence she treats the ancient doctrines faithfully and wisely, which the faith of the Fathers has transmitted. She strives to investigate and explain them in such a way that the ancient dogmas of heavenly doctrine will be made evident and clear, but will retain their full, integral, and proper nature, and will grow only within their own genus — that is, within the same dogma, in the same sense and the same meaning” (Pius IX, Dogmatic Bull Ineffabilis Deus)

• “With regard to the very substance of truth, the Church has before God and men the sacred duty to announce it, to teach it without any attenuation, as Christ revealed it, and there is no condition of time that can reduce the rigor of this obligation. It binds in conscience every priest who is entrusted with the care of teaching, admonishing, and guiding the faithful” (Pius XII, Discourse to parish priests and Lenten preachers, March 23, 1949).

• “The Church does not historicize, does not relativize to the metamorphoses of profane culture the nature of the Church that is always equal and faithful to itself, as Christ wanted it and authentic tradition perfected it” (Paul VI, Homily from October 28, 1965).

• “Now it is an outstanding manifestation of charity toward souls to omit nothing from the saving doctrine of Christ” (Paul VI, Encyclical Humanae Vitae, 29).

• “Any conjugal difficulties are resolved without ever falsifying and compromising the truth” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

• “The Church is in no way the author or the arbiter of this norm [of the Divine moral law]. In obedience to the truth which is Christ, whose image is reflected in the nature and dignity of the human person, the Church interprets the moral norm and proposes it to all people of good will, without concealing its demands of radicalness and perfection” (John Paul II, Apostolic Exhortation Familiaris Consortio, 33).

• “The other principle is that of truth and consistency, whereby the church does not agree to call good evil and evil good. Basing herself on these two complementary principles, the church can only invite her children who find themselves in these painful situations to approach the divine mercy by other ways, not however through the sacraments of penance and the eucharist until such time as they have attained the required dispositions” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 34).

• “The Church’s firmness in defending the universal and unchanging moral norms is not demeaning at all. Its only purpose is to serve man’s true freedom. Because there can be no freedom apart from or in opposition to the truth” (John Paul II, Encyclical Veritatis Splendor, 96).

• “When it is a matter of the moral norms prohibiting intrinsic evil, there are no privileges or exceptions for anyone. It makes no difference whether one is the master of the world or the ‘poorest of the poor’ on the face of the earth. Before the demands of morality, we are all absolutely equal” (emphasis in original) (John Paul II, Encyclical Veritatis Splendor, 96).

• “The obligation of reiterating this impossibility of admission to the Eucharist is required for genuine pastoral care and for an authentic concern for the well-being of these faithful and of the whole Church, as it indicates the conditions necessary for the fullness of that conversion to which all are always invited by the Lord” (Pontifical Council for Legislative Texts, Declaration on the admissibility to the Holy Communion of the divorced and remarried, 24 June 2000, n. 5).

As Catholic bishops, who — according to the teaching of the Second Vatican Council — must defend the unity of faith and the common discipline of the Church, and take care that the light of the full truth should arise for all men (see Lumen Gentium, 23 ) we are forced in conscience to profess in the face of the current rampant confusion the unchanging truth and the equally immutable sacramental discipline regarding the indissolubility of marriage according to the bi-millennial and unaltered teaching of the Magisterium of the Church. In this spirit we reiterate:

• Sexual relationships between people who are not in the bond to one another of a valid marriage — which occurs in the case of the so-called “divorced and remarried” — are always contrary to God’s will and constitute a grave offense against God.

• No circumstance or finality, not even a possible imputability or diminished guilt, can make such sexual relations a positive moral reality and pleasing to God. The same applies to the other negative precepts of the Ten Commandments of God. Since “there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 17).

• The Church does not possess the infallible charism of judging the internal state of grace of a member of the faithful (see Council of Trent, session 24, chapter 1). The non-admission to Holy Communion of the so-called “divorced and remarried” does not therefore mean a judgment on their state of grace before God, but a judgment on the visible, public, and objective character of their situation. Because of the visible nature of the sacraments and of the Church herself, the reception of the sacraments necessarily depends on the corresponding visible and objective situation of the faithful.

• It is not morally licit to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin. Since the Word of God teaches us, it is not lawful “to do evil so that good may come” (Romans 3, 8).

• The admission of such persons to Holy Communion may be permitted only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.

• People who have habitual non-marital sexual relations violate their indissoluble sacramental nuptial bond with their life style in relation to their legitimate spouse. For this reason they are not able to participate “in Spirit and in Truth” (see John 4, 23) at the Eucharistic wedding supper of Christ, also taking into account the words of the rite of Holy Communion: “Blessed are the guests at the wedding supper of the Lamb!” (Revelation 19, 9).

• The fulfillment of God’s will, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.

Being bishops in the pastoral office, who promote the Catholic and Apostolic faith (“cultores catholicae et apostolicae fidei,” see Missale Romanum, Canon Romanus), we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent.

We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:

It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.

By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth.

31 December 2017, the Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady at Fatima.

+ Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana

+ Jan Pawel Lenga, Archbishop-Bishop of Karaganda

+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

Saturday, December 30, 2017

Catechetical Basics: The Sacraments Explained

The theology of the Sacraments much like other points of theological teaching are under assault in the Church today. The Sacraments are often trivialized or taught to be mere signs of communal membership within the Church. Often heretical theologians, RCIA team members or DREs in parishes teach that certain Sacraments such as that of Penance only were developed later in the Church communities. Thus they come to ridiculous conclusions that one can receive forgiveness of mortal sins by going to Mass and participating in the penitential rite. I have heard this myself in the confessional as well as in the classroom. Why are these pernicious errors so prevalent in the Church today?

Catechesis is at an all time low in the Church and I would argue that the clergy and laity have not been this ignorant since the Black Plague killed off the educated clergy in the 14th century. There are a few basics concerning the Sacraments that I wanted to document here for those who may stumble across them on the Net searching for a basic outline. If anyone were to contradict any of these basic teachings of the Church listed below, they would be in error and they should be resisted. Below is a simple outline which can be used as a tool to further examine the Sacraments more in depth. I used mostly the wonderful work of Arthur Devine, 'The Sacraments Explained' to compile this outline. I recommend this work for anyone who wants an in depth understanding of the Sacraments. Reprints, used copies and free Epubs can be found online. As I have mentioned before, the Canons and Decrees of the Council of Trent should be required reading for anyone teaching the faith. 

There are three essential attributes that apply to all of the Sacraments. 
1. They are outward visible signs of a reality. We see these signs in the performed rite of the Church such as the sprinkling of water in Baptism. These are required as the Church prescribes to be valid. 
2. The were all divinely instituted by Jesus Christ Himself, without exception. This is a dogma of the Catholic faith. All seven Sacraments come from Christ and were all known and performed by the apostles by His command. Thus they are all necessary and none are superfluous. 
3. They contain in themselves by their own virtue and power, ex opere operato (literally: "by the very fact of the action's being performed"), the power of life giving grace. This means that the Sacrament itself is a channel of divine grace given for the salvation and sanctification of all men. They are not mere external signs of membership to a community and contain in themselves the production of grace in virtue of the power given to them by God. The Sacraments themselves then are instruments of grace. 

The Sacraments in number. 
There are seven Sacraments of the Church, no more and no less. The Councils of Trent and Florence are clear that they are as follows.. Baptism, Confirmation, The Holy Eucharist, Penance, Extreme Unction, Holy Orders, and Matrimony. 

Character on the soul. 
Certain Sacraments impress a character on the soul while the others do not. The Sacraments of Baptism, Confirmation and Holy Orders impress a character on the soul and thus can only be received once. 

Sacraments of the living and the dead. 
Sacraments of the living are those supposed to be living in a state of grace and thus supply an increase of grace in the person who receives them. They are Confirmation, The Holy Eucharist, Extreme Unction, Holy Orders and Matrimony. 

Sacraments of the dead are those who are spiritually dead and are said to give grace to give life to those in such a state. These are Baptism and Penance. Those who have yet to receive Baptism or those in mortal sin who have not gone to the Sacrament of Penance should not receive any of the other Sacraments until they have done so. 

Proper matter and form make a Sacrament valid. 
1. The matter of the Sacrament is the sensible thing used such as water for Baptism. 
2. The form is the manner in which the Sacrament is performed in the words of the rite itself. Some are essential some are not. Certain words are essential in each Sacrament in order for it to be valid. These signify the grace or power to be conveyed as such distinguishing it from the other Sacraments. For example, in the case of Baptism for example the words, ""N___, I baptize thee in the name of the Father and of the Son and of the Holy Ghost." 
3. The matter and form go together as a whole thus the water is poured while the Baptismal formula is pronounced. Each Sacrament has its proper rite to which these two go together as a whole and should be followed as prescribed by the Church in the appropriate rite. 
4. Any substantial change in either the matter or form invalidates the Sacrament. 
5. Whenever a reasonable doubt exists as to their validity the Sacrament can be repeated conditionally. 

The proper administrator of the Sacraments. 
1. The primary minister of the Sacraments is Christ, the secondary is the minister who confers or administrates the Sacrament physically in the name of Christ by His authority. 
2. There are ordinary and extraordinary ministers. The ordinary is that who has the authority to do so according to the general law established by the Church. The extraordinary is one who ministers outside the general law due to necessity. 
3. There are two conditions required for a minister to validly administrate the Sacraments, 1) That they have power given to them by God to so so, 2) To have the intention of doing what the Church does. Each Sacrament has different laws concerning ministers. For example, Holy Orders can only be administrated by bishops, no exceptions, while Baptism could be administrated by a lay person in time of necessity. 

The Canons of Trent on the Sacraments in General- Session 7

Canon 1. If anyone says that the sacraments of the New Law were not all instituted by our Lord Jesus Christ, or that there are more or less than seven, namely, baptism, confirmation, Eucharist, penance, extreme unction, order and matrimony, or that any one of these seven is not truly and intrinsically a sacrament, let him be anathema.

Canon 2. If anyone says that these sacraments of the New Law do not differ from the sacraments of the Old Law, except that the ceremonies are different and the external rites are different, let him be anathema.

Canon 3. If anyone says that these seven sacraments are so equal to each other that one is not for any reason more excellent than the other, let him be anathema.

Canon 4. If anyone says that the sacraments of the New Law are not necessary for salvation but are superfluous, and that without them or without the desire of them men obtain from God through faith alone the grace of justification, though all are not necessary for each one, let him be anathema.

Canon 5. If anyone says that these sacraments have been instituted for the nourishment of faith alone, let him be anathema.

Canon 6. If anyone says that the sacraments of the New Law do not contain the grace which they signify, or that they do not confer that grace on those who place no obstacles in its way, as though they were only outward signs of grace or justice received through faith and certain marks of Christian profession, whereby among men believers are distinguished from unbelievers, let him be anathema.

Canon 7. If anyone says that grace, so far as God's part is concerned, is not impaired through the sacraments always and to all men even if they receive them rightly, but only sometimes and to some persons, let him be anathema.

Canon 8. If anyone says that by the sacraments of the New Law grace is not conferred ex opere operato, but that faith alone in the divine promise is sufficient to obtain grace, let him be anathema.

Canon 9. If anyone says that in three sacraments, namely, baptism, confirmation and order, there is not imprinted on the soul a character, that is, a certain spiritual and indelible mark, by reason of which they cannot be repeated, let him be anathema.

Canon 10. If anyone says that all Christians have the power to administer the word and all the sacraments, let him be anathema.

Canon 11. If anyone says that in ministers, when they effect and confer the sacraments, there is not required at least the intention of doing what the Church does, let him be anathema.

Canon 12. If anyone says that a minister who is in mortal sin, though he observes all the essentials that pertain to the effecting or conferring of a sacrament, neither effects nor confers a sacrament, let him be anathema.

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.

Friday, December 29, 2017

Join the Fight in San Jose! Pray the Rosary Dec 30th, 2017

If you can't be there in person offer up your Rosary at home to fight the Satanic assault against Our Lord.

In San Jose, in the Cesar Chavez Park, the usual "Christmas in the Park" trees and decorations were joined by displays of LGBT, anti-American and Satanic inspiration - even a goat-head atop a Christmas tree!

In response, we must show Our Lord, Our Lady and St. Joseph that we love them and won't let these anti-Christmas displays go unanswered!

Join an act of reparation: Rosary, Christmas Carols, Divine Praises and Consecration to Jesus through Mary. 

Bring friends to the Rosary: tomorrow, Dec. 30, 12 Noon at the Cesar Chavez Park Intersection between South Market Street and Park Ave., San Jose, CA 95113

Thursday, December 28, 2017

St. Catherine of Siena Letters and Anthology Books

Saint Catherine of Siena is one of my favorite Saints. If you take her work the 'Dialogue' along with her collection of letters there is not much in the way of spirituality and theology that is not covered. Catherine was no nonsense and her letters provide the reader with a unique spiritual insight into the lives of people from every walk of life. Catherine writes to "popes, cardinals and bishops, royalty and public officials, family and friends and disciples, and an assortment of others, including allies and opponents, a mercenary captain, a prostitute, a homosexual, and political prisoners." Suzanne Noffke, O.P. is the preeminent scholar on Saint Catherine and she provides the translations of her letters along with a brilliant 'Anthology' which allows you to look up important theological and spiritual topics in the four volumes of letters as well as the Dialogue and her Prayers. Be sure to have a copy of Nofke's translation of the Dialogue and her translation of her prayers so you can reference the passages. For example, in the Anthology if you look up the Sacrament of Confession there are seven letters referenced, one prayer referenced and three passages from the dialog referenced. The text is cited and where to find the entire letter or passage is noted so you can read the quotation in context.

These books are a bit pricey but worth every penny. You may have to make an effort to look at every avenue online to obtain all six books at a reasonable price. In general Amazon has most of them but some are over priced. Try and go to the publisher ACMRS to see which ones they have. The 385 letters are published in four hardback volumes. The Anthology is published in two volumes. The binding is nice and they are a set that can be passed on to your children. So far no paperback versions exist. These books will offer you a lifetime of enjoyment as well an extensive reference point for perennial theological and spiritual insight. I would not waste time in getting them since they seem to be harder to come by as time goes on and I am not sure if they are all still in print.

All Six Volumes

Anthology Volume One
Letters Volume One

All Six Volumes

Noffke's Translation of the Dialogue

Noffke's translation of the prayers.

Wednesday, December 27, 2017

New Page...'Read it!'

Being a book fanatic I have added a new page to the website that offers a list of ongoing recommended books. Under the header you will see now the 'Home' page and the new 'Read It!' page. Please check back often to see what new titles have been added. Feel free to comment and recommend books that you think should be added! Also look down the sidebar for more detailed reviews and recommendations. Happy reading!

Read it!

Monday, December 25, 2017

Christ is Born, Glorify Him! A Merry Christmas With Sacred Music!

Learn about Sacred Christmas music and hear it sung by one of the world's finest choirs, Harry Christopher's 'The Sixteen.' Merry Christmas!