Saturday, October 24, 2020

Invoking the Holy Wounds of Christ for the triumph of the Church.

Invoking the Holy Wounds of Christ for the triumph of the Church, as revealed to the mystic of the Holy Wounds, Mary Martha Chambon.

The triumph of the Church will come from offering the Holy Wounds of Jesus, and through His Immaculate Mother, but it will not be a visible triumph. "They do not know what is demanded in asking its triumph... My Church will never triumph visibly."

The following account is taken from the pamphlet that initially made public the graces granted to Sister Mary Martha Chambon (Imprimatur, 1923):

Our Lord often renewed to Sister Mary Martha the promise of the triumph of the Holy Church through the power of His Wounds and of the Immaculate Virgin: "My daughter, perform your charge well, which is to offer My divine Wounds to My Eternal Father, because from them must come the triumph of the Church, which will come to pass through My Immaculate Mother." But from the beginning our Lord anticipated every illusion and ambiguity. There could be no question of the material, visible triumph which was the dream of some. Never will the waves flow with perfect docility about the barque of Peter; one may sometimes tremble at the fury of their agitation... To struggle, always to struggle, is a law of the life of the Church: "They do not know what is demanded in asking its triumph... My Church will never triumph visibly." However, through all the struggles and anguish there is accomplished in the Church, and by the Church, the work of our Lord Jesus Christ: the salvation of the world.

The work of our Lord Jesus Christ is accomplished all the better, as prayer - which has its place in the divine plan, more urgently implores the help of heaven. And surely heaven is specially moved when invoked in the name of the redeeming Wounds. Jesus frequently insists: "The invocations of the holy Wounds will obtain an incessant victory for the Church." "You must incessantly draw from these Sources for the triumph of My Church."

"My good Master, it is a long time since you told me to do this ... and the triumph comes not!" she exclaimed in her usual simplicity. "My daughter," answered our benign Savior, "you should be well satisfied that there is not more chastisement, - you restrain My arm. I promise to give the triumph, but little by little." And the Holy Founder came [a vision of St. Francis de Sales] to complete the lesson of the Master: "Even though our Lord promises the triumph through Mary Immaculate, you must not relax in prayer and the offering of the holy Wounds."

At the period of a great persecution of the Church, Sister Mary Martha often asked Jesus to cover the Sovereign Pontiff with the protection of His holy Wounds. This prayer was very pleasing to our Lord. He caused our Sister to see that grace super-abounded over the Holy Father Pius IX, and that the prayers of the Community had greatly contributed to it: "A special grace was imparted to him from My Wounds." Towards the end of 1867, our Lord revealed to her that "His Holiness would have still more to suffer, he would have no more peace, but, thanks to prayer, he would be maintained in the Holy See in tribulation."

It is plain that our Lord wishes no illusion. However, this does not prevent Him from requiring constant prayers: "I wish the Community to be the support of the Holy See by prayer and above all by the invocation of My holy Wounds. You will thus oppose a barrier to its enemies.” Nor from expressing His satisfaction for the prayers offered: "I am contented with the prayers of the Community for the support of the Church. You will have an extra degree of glory for having been good soldiers of the Holy Father. You will always have occasion to be so, and you must pray much for the Holy Church." Nor from giving assurance of a protection against which nothing could prevail: "Whilst guarded by My Wounds there is nothing to be feared either for yourself or the Church. Should this benefit fail you would then understand what you possess.”

The booklet that made public the revelations to Mary Martha Chambon can be read Here. The primary invocations taught by Jesus are two: “Eternal Father, I offer Thee the Wounds of Our Lord Jesus Christ, to heal those of our souls,” (on the large beads). “My Jesus, pardon and mercy, by the merits of Thy holy Wounds,” (on the small beads). They can be prayed as the Rosary of the Holy Wounds (indulgenced), as explained in the pamphlet. The booklet was later greatly expanded into a book by the Visitation Sisters (Imprimatur 1928). This book was excellently translated from the French in 2019, Mysticof the Holy Wounds, the Life and Revelations of Sister Mary MarthaChambon.

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Wednesday, October 7, 2020

Holy Father, St. Francis did not teach subjection to other religions.

As the author of St. Francis of Assisi and the Conversion of the Muslims, I would be remiss if I remained silent, if by such silence it should seem that I consent to what is alleged in the papal encyclical Fratelli Tutti. St. Francis of Assisi did not preach a passive Christianity that must show a humble subjection to those of other faiths. This idea of subjection is taken completely out of context from the Franciscan Rule of 1221, which is the source cited by the encyclical. However, the encyclical does properly underscore the fact that St. Francis did not want his friars to directly criticize or oppose the tenets of the Muslim religion.

Paragraph 3 of the encyclical states:

Unconcerned for the hardships and dangers involved, Francis went to meet the Sultan with the same attitude that he instilled in his disciples: if they found themselves “among the Saracens and other nonbelievers”, without renouncing their own identity they were not to “engage in arguments or disputes, but to be subject to every human creature for God’s sake”.[3] In the context of the times, this was an extraordinary recommendation. We are impressed that some eight hundred years ago Saint Francis urged that all forms of hostility or conflict be avoided and that a humble and fraternal “subjection” be shown to those who did not share his faith.

The footnote indicated by [3] refers to the Franciscan Rule of 1221. The quote given is that Franciscans were “to be subject to every human creature for God's sake.” However, the last part of the sentence is omitted, which states, “. . . and confess themselves to be Christians.” However this is a minor omission compared to what follows. The Rule actually proposes two ways that the friars can conduct themselves among unbelievers. The first is what is presented in the encyclical. The second and most important way is completely ignored, for obvious reasons. The second way is that they should announce the word of God to unbelievers, even at the risk of their own lives, “so that they may be baptized and become Christians.”

The encyclical instead focuses entirely on the first recommendation, and alleges that St. Francis urged that his friars should humbly subject themselves and their Christianity to those who did not share the Catholic Faith. This is a total mis-representation of the intentions of St. Francis. This subjection, or the first way of meeting unbelievers, primarily applied to any brothers who were neither inclined, nor called, nor ready to preach the faith at the risk of martyrdom.

It is in the second way that true Franciscanism shines, when courageous Christian men of the Friars Minor willingly risked death or torture in order to preach Jesus Christ and the Catholic Faith to unbelievers. Five hundred Franciscans have been martyred for the Faith in the Holy Land – are we to ignore their memory? However, rather than continuing with my own words, you can decide for yourself. Quoted below is the relevant section of the Rule of 1221; Chapter XVI On traveling among Saracens and other infidels, from pages 87-88 of my book:

The Lord says: "Behold I send you as sheep in the midst of wolves. Therefore be prudent as snakes and simple as doves." (Matthew 10:16). Whence let whatever friar wants to go among the Saracens and other infidels, go in accord with the permission of his minister and servant. And let the minister give them permission and not forbid them, if he has seen that they are suitable to be sent; for he will be bound to render an account to the Lord (cf. Luke 16:2), if in this or in other things he will have proceed(ed) indiscreetly. Indeed the friars, who go, can conduct themselves spiritually among them in two manners. One manner is, that they cause no arguments or strife, but be subject "to every human creature for God's sake" (1 Peter 2:13) and confess themselves to be Christians. The other manner is, that, when they have seen that it pleases God, they announce the word of God, so that they may believe in God the Omnipotent, Father and Son and Holy Spirit, the Creator of all things, (and) in the Redeemer and Savior, the Son, and that they may be baptized and become Christians, because "he who has not been reborn of water and the Holy Spirit, cannot enter the Kingdom of God." (cf. John 3:5). These things and others, which have pleased the Lord, they can say to them and to others, because the Lord says in the Gospel: "Every man, who confesses Me before men, him I will confess also before My Father, who is in Heaven." (Matthew 10:32). And: "He who is ashamed of Me and My discourses, of him the Son of man will also be ashamed, when He will have come in His Father's majesty and (that) of the Angels." (cf. Luke 9:26).

And let all the friars, wherever they are, remember, that they have given themselves and surrendered their bodies to the Lord Jesus Christ. And on behalf of His love (amor) they ought to confront their enemies both visible and invisible; because the Lord says: "He who will have lost his life for My sake, shall save it (cf. Luke 9:24) for eternal life." (Matthew 25:46). "Blessed are those who suffer persecution on account of justice, since theirs is the Kingdom of Heaven." (Matthew 5:10). "If they have persecuted Me, they will persecute you also." (John 15:20). And: If they persecute you "in one city, flee to another." (cf. Matthew 10:23). "Blessed are you" (Matthew 5:11), "when men have hated you" (Luke 6:22) "and cursed you" and do persecute you (cf. Matthew 5:11) "and have separated you and reproached you and cast your name out as evil," (Luke 6:22) "and when they have said every evil against you, lying, on account of Me." (Matthew 5:11). "Rejoice on that day and exult" (Luke 6:23), "since your wage is great in heaven" (cf. Luke 12:4), and I "say to you My friends, do not be afraid of them" (cf. Luke 12:4), "and do not fear those who kill the body" (Matthew 10:28) "and after that have nothing more to do." (Luke 12:4). "See, that you are not disturbed." (Matthew 24:6). · For "in your patience you shall possess your souls" (Luke 21:19), · and the one who "will have persevered until the end, he shall be saved." (Matthew 10:22; 24:13).

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