Holy Cloak of St. Joseph 30 Day Novena

Holy Cloak of St. Joseph Novena

Call on St. Joseph’s Special Patronage

This precious treasury of prayers in honour of St. Joseph is to be prayed for 30 days, commemorating the earthly thirty years which St. Joseph spent in the company of our Lord. St. Teresa of Avila vouched for its efficaciousness, writing “If you really want to believe in it, prove it to yourself by reciting the Novena and you will be finally convinced.”

It takes approximately 20-25 minutes and “the extraordinary graces obtained by this prayer are innumerable“. It is suggested that one be specific in petition, rather than florid and vague. Indeed, listen to Roy Schoeman’s anecdote about the nuns, the potatoes and St. Joseph at the end of his podcast episode from March 2019, linked below.

This devotion calls upon a special patronage from our glorious patriarch St. Joseph and, in order to warrant such a merit, it is suggested that one make additional offerings for the Holy Souls, for whom this devotion is also particularly helpful. One might, for example, pray the De Profundis daily after the 6:00pm Angelus, and/or the Daily Prayers for the Holy Souls. One could also offer daily the Litany for the Poor Souls.

It is said that any missed days may be caught up on the 30th day. So if one were to miss 2 days (not recommended), then the prayers in their totality would be recited 3 times on the final day.



Section I: Prayers

Jesus, Mary and Joseph, I give Thee my heart and my soul.

3x Glory Be *
(* To the Holy Trinity, giving thanks for having ‘exalted St. Joseph to a position of such exceptional dignity.’)


O Glorious Patriarch St. Joseph, I humbly prostrate myself before Thee. I beg the Lord Jesus, thine Immaculate Spouse, the Blessed Virgin Mary, and all the Angels and Saints in the Heavenly Court, to join me in this devotion. I offer thee this precious cloak, while pledging my sincerest faith and devotion. I promise to do all in my power to honour thee throughout my lifetime to prove my love for thee.

Help me, St. Joseph. Assist me now and throughout my lifetime, but especially at the moment of my death, as thou wert assisted by Jesus and Mary, that I may join thee one day in Heaven and there honour thee for all eternity. Amen.



O Glorious Patriarch St. Joseph, prostrate, before thee and thy Divine Son, Jesus, I offer thee, with heartfelt devotion, this precious treasury of prayers, being ever mindful of the numerous virtues which adorned thy sacred person. In thee, O Glorious Patriarch, was fulfilled the dream of thy precursor the first Joseph, who indeed seemed to have been sent by God to prepare the way for thy presence on this earth. In fact, not only wert thou surrounded by the shining splendour of the rays of the Divine Sun, Jesus, but thou wert splendidly reflected in the brilliant light of the mystic moon, the Blessed Virgin Mary. O Glorious Patriarch, if the example of the ancient Jacob, who personally went to congratulate his favourite son, who was exalted on the throne of Egypt, served to bring all his progeny there, should not the example of Jesus and Mary, who honoured thee with their greatest respect and trust, serve to bring me, thy devoted servant, to present thee with this precious cloak in thy honour.

Grant, O Great St. Joseph, that the Almighty God may turn a benevolent glance toward me. As the ancient Joseph did not reject his guilty and cruel brothers, but rather accepted them with love and protected and saved them from hunger and death, I beseech thee, O Glorious Patriarch, through thine intercession, grant that the Lord may never abandon me in this exiled valley of sorrows. Grant that He may always number me as one of thy devoted servants who dost live serenely under the patronage of thy Holy Cloak. Grant that I may live always within the protection of this patronage, every day of my life and particularly at that moment when I draw my dying breath. Amen.



Hail O Glorious St. Joseph, thou who art entrusted with the priceless treasures of heaven and earth and foster-father of Him Who doth nourish all the creatures of the universe. Thou art, after Mary, the Saint most worthy of our love and devotion. Thou alone, above all the Saints, wert chosen for that supreme honour of rearing, guiding, nourishing and even embracing the Messiah, Whom so many kings and prophets would have so desired to behold.

St. Joseph, save my soul and obtain for me from the Divine Mercy of God that petition for which I humbly pray.

And for the Holy Souls in Purgatory, grant a great comfort from their pain. Amen.

3x Glory Be *



O powerful St. Joseph, thou wert proclaimed the Patron of the Universal Church, therefore, I invoke thee, above all the other Saints, as the greatest protector of the afflicted, and I offer countless blessings to thy most generous heart, always ready to help in any need.

To thee, O Glorious St. Joseph, come the widows, the orphans, the abandoned, the afflicted, the oppressed. There is no sorrow, heartache or anguish which thou hast not consoled. Deign, I beseech thee, to use on my behalf those gifts which God hast given thee, until I too shall be granted the answer to my petition. And thou, Holy Souls in Purgatory, pray to St. Joseph for me. Amen.

3x Glory Be *



Countless are those who have prayed to thee before me and have received comfort and peace, graces and favours. My heart, so sad and sorrowful, cannot find rest in the midst of this trial which besets me. O Glorious St. Joseph, thou knowest all my needs even before I set them forth in prayer. Thou knowest how important this petition is for me. I prostrate myself before thee as I sigh under the heavy weight of the problem which confronts me.

There is no human heart in which I can confide my sorrow; and even if I should find a compassionate creature who would be willing to assist me, still he would be unable to help me. Only thou can help me in my sorrow, St. Joseph, and I beg thee to hear my plea.

Has not St. Teresa left it written in her dialogues that the world may always know “Whatever you ask of St. Joseph, you shall receive.”

O St. Joseph, comforter of the afflicted, have pity on my sorrow and pity on those Poor Souls who place so much hope in their prayers to thee. Amen.

3x Glory Be *



O Sublime Patriarch St. Joseph, because of thy perfect obedience to God, thou mayest intercede for me.

For thy holy life full of grace and merit, hear my prayer.
For thy most sweet name, help me.
For thy most holy tears, comfort me.
For thy seven sorrows, intercede for me.
For thy seven joys, console me.
From all harm of body and soul, deliver me.
From all danger and disaster, save me.

Assist me with thy powerful intercession and seek for me, through thy power and mercy, all that is necessary for my salvation and particularly the favour of which I now stand in such great need. Amen.

3x Glory Be *



O Glorious St. Joseph, countless are the graces and favours which thou hast obtained for afflicted souls. Illness of every nature, those who are oppressed, persecuted, betrayed, bereft of all human comfort, even those in need of their life bread — all who imploreth thy powerful intercession are comforted in their affliction.

Do not permit, O dearest St. Joseph, that I alone be the only one of all who hast appealed to thee, to be denied this petition which I so earnestly beg of thee. Show thy kindness and generosity even to me, that I may cry out in thanksgiving, “Eternal glory to our Holy Patriarch St. Joseph, my great protector on earth and the defender of the Holy Souls in Purgatory.” Amen.

3x Glory Be *



Eternal Father, Who art in Heaven, through the merits of Jesus and Mary, I beg Thee to grant my petition. In the name of Jesus and Mary I prostrate myself before Thy Divine presence and I beseech Thee to accept my hopeful plea to persevere in my prayers that I may be numbered among the throngs of those who live under the patronage of St. Joseph.

Extend Thy blessing on this precious treasury of prayers which I today offer to him as a pledge of my devotion. Amen.

3x Glory Be *


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Section II: Supplications in honour of St. Joseph’s hidden life with Jesus and Mary

St. Joseph, pray that Jesus may come into my soul and sanctify me.
St. Joseph, pray that Jesus may come into my heart and inspire it with charity.
St. Joseph, pray that Jesus may come into my mind and enlighten it.
St. Joseph, pray that Jesus may guide my will and strengthen it.
St. Joseph, pray that Jesus may direct my thoughts and purify them.
St. Joseph, pray that Jesus may guide my desires and direct them.
St. Joseph, pray that Jesus may look upon my deeds and extend His blessings.
St. Joseph, pray that Jesus may inflame me with love for Him.
St. Joseph, request for me from Jesus the imitation of thine virtues.
St. Joseph, request for me from Jesus true humility of spirit.
St. Joseph, request for me from Jesus meekness of heart.
St. Joseph, request for me from Jesus peace of soul.
St. Joseph, request for me from Jesus a holy fear of the Lord.
St. Joseph, request for me from Jesus a desire for perfection.
St. Joseph, request for me from Jesus a gentleness of heart.
St. Joseph, request for me from Jesus a holy acceptance of suffering.
St. Joseph, request for me from Jesus the wisdom of faith.
St. Joseph, request for me from Jesus His blessing of perseverance in my good deeds.
St. Joseph, request for me from Jesus the strength to carry my crosses.
St. Joseph, request for me from Jesus a disdain for the material goods of this world.
St. Joseph, request for me from Jesus the grace to always walk on the narrow path towards heaven.
St. Joseph, request for me from Jesus the grace to avoid all occasion of sin.
St. Joseph, request for me from Jesus a holy desire for eternal bliss.
St. Joseph, request for me from Jesus the grace of final perseverance.
St. Joseph, do not abandon me.
St. Joseph, pray that my heart may never cease to love thee and that my lips may ever praise thee.
St. Joseph, for the love thou bore for Jesus, grant that I may learn to love Him.
St. Joseph, graciously accept me as thy devoted servant.
St. Joseph, I give myself to thee; accept my pleas and hear my prayers.
St. Joseph, do not abandon me at the hour of my death.

Jesus, Mary and Joseph, I give Thee my heart and my soul.

3x Glory Be *


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Section III: Invocations to St. Joseph

i) Remember O most chaste spouse of the Blessed Virgin Mary, my good protector St. Joseph, that never was it known that anyone who came to thy protection, and sought thy intercession was left unaided. Confidently I prostrate myself before thee and fervently beg for thy powerful intervention. O foster-Father of our dear Redeemer, despise not my petition, but in thy mercy, hear and answer me. Amen.

ii) Glorious St. Joseph, spouse of the Blessed Virgin Mary and virginal father of Jesus, look upon me and watch over me; lead me on the path of sanctifying grace; take heed of the urgent needs which I now beg thee to envelop within the folds of thy fatherly cloak. Dismiss those obstacles and difficulties standing in the way of my prayer and grant that the happy answer to my petition may serve for the greater glory of God and my eternal salvation. As a pledge of my undying gratitude, I promise to spread the word of thy glory while offering thanks to the Lord for having so blessed thy power and might in heaven and earth. Amen.


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Section IV: Litany of St. Joseph

Lord, have mercy on us.
Christ have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven, (have mercy on us.)
God the Son, Redeemer of the world, (have mercy on us.)
God the Holy Ghost, (have mercy on us.)
Holy Trinity, One God, (have mercy on us.)

Holy Mary, (* pray for us)

St. Joseph, (* pray for us)
Noble scion of David, (*)
Light of the Patriarchs, (*)
Spouse of the Mother of God, (*)
Chaste Guardian of the Virgin, (*)
Foster-father of the Son of God, (*)
Sedulous Defender of Christ, (*)
Head of the Holy Family, (*)
Joseph most just, (*)
Joseph most chaste, (*)
Joseph most prudent, (*)
Joseph most valiant, (*)
Joseph most obedient, (*)
Joseph most faithful, (*)
Mirror of patience, (*)
Lover of poverty, (*)
Model of all who labour, (*)
Glory of family life, (*)
Protector of virgins, (*)
Pillar of families, (*)
Consolation of the afflicted, (*)
Hope of the sick, (*)
Patron of the dying, (*)
Terror of the demons, (*)
Protector of Holy Church, (*)

Lamb of God, Who takest away the sins of the world, (spare us, O Lord.)
Lamb of God, Who takest away the sins of the world, (graciously hear us, O Lord.)
Lamb of God, Who takest away the sins of the world, (have mercy on us.)

He made him the lord of His household. (And prince over all his possessions.)

Let us pray.
God, Who, in Thine ineffable Providence didst vouchsafe to choose blessed Joseph to be the Spouse of Thy most holy Mother; grant, we beseech Thee, that we may be worthy to have him for our intercessor in heaven whom, on earth, we venerate as our protector. Who livest and reignest world without end. (Amen.)


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Section V: Closing Prayer of the Holy Cloak

O Glorious Patriarch St. Joseph, thou who wert chosen by God above all men to be the earthly head of the most holy of families, I beseech thee to accept me within the folds of thy holy cloak, that thou mayest become the guardian and custodian of my soul.

From this moment on, I choose thee as my father, my protector, my counselor, my patron and I beseech thee to place in thy custody my body, my soul, all that I am, all that I possess, my life and my death.

Look upon me as one of thy children; defend me from the treachery of my enemies, invisible or otherwise, assist me at all times in all my necessities; console me in the bitterness of my life, and especially at the hour of my death. Say but one word for me to the Divine Redeemer Whom thou wert deemed worthy to hold in thine arms, and to the Blessed Virgin Mary, thy most chaste spouse. Request for me those blessings which will lead me to salvation. Include me amongst those who art most dear to thee and I shall set forth to prove myself worthy of thy special patronage. Amen.


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Responding to the article “The Uncomfortable Truths Face Masks Reveal” by Church Life Journal

A Response to

“The Uncomfortable Truths Face Masks Reveal”

Just like the last one my comments are in BOLD/Italic

Original article is found here

The pandemic has made it necessary to adopt numerous precautions to preserve personal and public health. (Again, please stop using the word ‘pandemic’ as the WHO changed what that is, in 2009, to mean ZERO deaths. If this was what you were being told it was then where are the bodies in the streets?) In particular, both medical experts (“experts”) and local, state, and federal agencies ask individuals to wear masks and practice physical distancing. (why? There is  no scientific reason whatsoever for this) What is the ethical standing of such requests? Do people have a moral obligation to follow these measures even when the law does not fully enforce them? How should we weigh the health benefits of such policies with the burdens they impose on individuals and communities? Drawing on the resources of the Christian tradition, we explore and answer these questions by developing three interrelated claims:

Christian Scripture often describes suffering and challenging circumstances as locations of divine intervention and manifestation that call forth a renewal of the way we live. (It also is against lying to the public: Gaslighting, promoting fear, etc)

Traditional reflections on the virtue of charity, solidarity, and the Christian mandate to love one’s neighbor provide resources to think about people’s ethical obligations during the pandemic. (Charity is also not telling your neighbor a virus that has a 99.99% recovery rate is the next plague)

The current health crisis reveals modes of thought and action that marginalize vulnerable populations and suggests ways to change them. (speaking of charity where is the charity for isolating & letting old stay people alone to die?)

Let us start our reflection with Scripture: (I fear this will be twisted to be used to promote muzzling up somehow)

On that day, when evening had come, [Jesus] said to [the disciples], “Let us go across to the other side.” And leaving the crowd, they took him with them, just as he was, in the boat . . . And a great storm of wind arose, and the waves beat into the boat, so that the boat was already filling. But he was in the stern, asleep on the cushion; and they woke him and said to him, “Teacher, do you not care if we perish?” (Mark, 4:35-38)

Like the disciples, we, too, are in the midst of a storm. The peaceful sailing that our daily routines made possible was shattered last spring. (by the government) Now the winds of the spreading illness, the ever-rising death count, (where? Lethality is not there) and the economic disruption caused by the pandemic rage on. (they spelled “caused by the governments” wrong) Our cities are rocked by racial grievances, ongoing protests, and violence to the point that we wonder whether our social fabric will resist the storm or sink. (the communist BLM group, that hates everything, is not equal to this scamdemic) Many feel powerless, lost, unsure about how to go on, and remain puzzled by God’s seeming silence. (He’s clerics are definitely silenced. Those who should be speaking out are silenced as Our Lady of Good Success predicted) The crisis makes us identify with the disciples’ cry: “Teacher, do you not care if we perish?” (I’m more of a ‘Beam me up Scottie, there is no intelligent life here’ type since the same number died in previous years than 2020)

In many ways, these times of trial have been a rude reawakening. Our respective bubbles have been burst so that the questions we usually avoid or drown out have seized us again. What makes life worth living? Where does my certainty lie? How should I think about the mystery of suffering and death? What does it mean to educate my children? What contribution do I have to offer to those around me? We have once again discovered our vulnerability and fragility, for our illusion of control has been broken. Reality forces us to rethink how we live and interact with one another, thus inviting us to rediscover what is essential. (apparently this is the first time ever that people died & oh the flu is magically extinct this year)

“The storm exposes our vulnerability and uncovers those false and superfluous certainties around which we have constructed our daily schedules, our projects, our habits and priorities,” said Pope Francis last March while describing the pandemic. “[The pandemic] shows us how we have allowed to become dull and feeble the very things that nourish, sustain and strengthen our lives and our communities,” he continued. “The tempest lays bare all our prepackaged ideas and forgetfulness of what nourishes our people’s souls; all those attempts that anesthetize us with ways of thinking and acting that supposedly ‘save’ us” (Francis, “Extraordinary Moment of Prayer,” March 27, 2020). (Let us look at Italy.  I am using Italy because they were the first to shut it all down over this. March 2018 there were, according to ISTAT 16,220 died from respiratory illness. In March 2019 there were 15,189 deaths due to respiratory illness in Italy.  In March 2020, IN THE HEIGHT OF COVID, 12,352 died from respiratory illness. In the UK it has basically the same pattern. Remember that the Holy Father is a big fan of the World Economic Forum, who has taken full advantage of this scamdemic as one can easily see in any Schwab book or their YouTube channel)

We cannot hide from the urgent call of reality. (yes, reality that this is not the plague. That it is a bad flu season.  Oh, wait we are being gaslighted) Instead, we come to realize our contingency and how much we depend on one another. We are summoned away from our usual distraction and invited into a time of choosing. This is a moment in which we must “choose what matters and what passes away,” says Francis. It is a time to “separate what is necessary from what is not. It is a time to get our lives back on track” (Ibid.).

“Wake up, Lord!” We find ourselves in the disciples’ plea. (I yell “wake, up people!”) What surprises us is the reaction of Jesus. Jesus “awoke and rebuked the wind,” the evangelist Mark tells us, “and said to the sea, ‘Peace! Be still!’ And the wind ceased, and there was a great calm. He said to them, ‘Why are you afraid? Have you no faith?’” (Mark 4:39-40) (indeed why are you afraid of a 99.99% recovery rate, ye of little faith) The Lord challenges the disciples’ fear. Why? Isn’t fear justified when the boat is about to sink? How can Jesus be peacefully asleep in the stern? Does he not realize that ruin is at hand? What is the origin of his starkly different attitude? Jesus “is trusting in the Father,” explains Francis. We tend to react with fear when reality reveals how powerless we are. (or when the media, aka Team Apocalypse, does nothing but promote fear to the masses) For Jesus, instead, everything is determined by the relationship with the Father. All his life is an ongoing dialogue with the mystery of God. Jesus does not succumb to fear because no challenge can shake the bond he has with the Father and the certainty that comes from it. What does Jesus’s attitude tell us about how we should face the current situation? (I don’t think muzzling up, taking an experimental injection & treating fellow humans as biohazards would be on his mind as a remedy)

The Gospel teaches us that God is present amidst the challenge. Fear grips the disciples’ hearts because the storm introduces the suspicion that God might have abandoned them. Instead, the Lord is present. Their reaction to the storm shows us that, despite all the miracles they have witnessed beforehand, the disciples still do not realize who Jesus is. The pandemic (“plandemic” I link to the great documentary on it) brings to the surface whether the journey of faith we have walked so far allows us to face difficulties certain of the Lord’s presence. We are sons and daughters of a loving Father who never abandons us but, like for the disciples, becoming aware of this relationship is not automatic. It takes a journey of knowledge in which, little by little, we become ever more familiar with who Jesus is and how he acts in our lives.

Rather than an objection against our journey of faith, the crisis is an opportunity to grow in the certainty of the Lord. Recognizing our impotence opens up the possibility of a more authentic relationship with God. Let us quote again from Pope Francis:

Faith begins when we realize we are in need of salvation . . . By ourselves we founder: we need the Lord, like ancient navigators needed the stars. Let us invite Jesus into the boats of our lives. Let us hand over our fears to him so that he can conquer them. Like the disciples, we will experience that with him on board there will be no shipwreck (Ibid.).

The danger they face amid the agitated waters forces the disciples to discover how dependent they are on Jesus. In turn, Jesus uses this occasion to manifest his power and further reveal his true identity so that the disciples may realize who he is. The result is that what begins as a fearsome event becomes a powerful occasion of conversion: “they were filled with awe, and said to one another, ‘Who then is this, that even wind and sea obey him?’” (Mark 4:41) A new awareness is born in the disciples. “The Lord awakens us,” says Francis, “to reawaken and revive our Easter faith . . . In the midst of isolation . . . let us once again listen to the proclamation that saves us: he is risen and is living by our side” (Ibid.).

God uses all circumstances, even challenging ones, to manifest himself. We should not think of the pandemic (“plandemic”) as a big parenthesis, after which we will resume our “real” lives. We need to respond to the call of reality, for reality is the place where the dialogue with the mystery of God happens. The circumstances through which the Lord has us pass are essential to our vocation. The Lord calls us through the events of our lives, whether big or small, joyful or challenging, and there is no way to realize our vocation without living intensely the circumstances we are given. We are often tempted to think that the reality we find ourselves in is an obstacle that hinders our fulfillment. Instead, circumstances are the place where our destiny can be realized in our relationship with the Lord. (nice job trying to use the faith to gaslight the people.. now they can really double down)

So let us look at our circumstances now. We are still in the midst of a storm, with Jesus still seemingly, asleep; God still seemingly silent. As Pope Francis says, we recognize that “on this boat . . . are all of us. Just like those disciples, who spoke anxiously with one voice, saying ‘We are perishing’ (Mark 4:38), so we too have realized that we cannot go on thinking of ourselves, but only together can we do this” (Ibid.). Yet, at the very time that we are more aware than ever that we need one other, our union and communication with others are hampered; for the disciples, by raging rain and howling wind; for us, by measures such as wearing masks and physical distancing. The obvious difference between our position and that of the disciples is that we control whether we mask and distance; the disciples, instead, had no control over the rain or the wind. Here the analogy breaks down. Unlike the disciples, we are in control of particular things that seem detrimental to community. In fact, insofar as we choose measures that seem harmful to community, we, like Jesus, may seem open to the charge that we “do not care.”

And let us speak truthfully: unlike in Jesus’s case, there may be some truth to this charge. We may mask and distance only because we are afraid for our own lives; we may use our masks and distancing as excuses to go on not caring for others; we may hide our selfishness behind our masks and distancing. (they left out “or we can mask because we are brain dead sheeple and the government told us to & we should never question whatever the government says even though they said do not at first then changed their minds later)

But, with purified intentions, we may mask and distance also to protect others from death, serious illness, or long-term health effects. (fact is masks do not do any of that. Plenty of studies show this plus, that is not what they were made for.  The box they come in even says this doesn’t protect you from a virus.  Why? Masks are worn to keep a doctor from sneezing or preventing any spittle from going into an open wound.  To think it keeps a virus out is pure superstition) We know that “asymptomatic” (formerly called ‘healthy’ as this word did not exist prior to 2020) persons are responsible for part of the spread of COVID-19, (wrong.  How can they make such a claim!?) and we know that masking is more effective in preventing spread when both contagious persons and healthy persons wear masks. (if that is true then why do people get sick for doing exactly that?! Again, “we know”. No, you do not or that is a straight up lie) There are also many persons, many of whom have increased risk with respect to COVID-19, who are unable safely to wear masks, such as the very young and those with certain medical conditions. Wearing masks, then, protects us from others who are contagious, but also protects others from us if we are contagious unknowingly. (Let’s use that word the Holy Father used, reality. In reality masks do not protect anyone from contagious people.  The Chinese wear masks EVERY Flu season & guess what? They still got hit hard.  I saw the head basketball coach of Michigan St tweet “I wear masks religiously & follow all the rules & still got sick.  Yep) Wearing masks especially protects those who are vulnerable and those who cannot wear masks. (I’ll include the links on masks below along with Dr. Merritt just tearing this idea apart).

There are real sacrifices involved in masking and distancing. (besides that it is incredibly insane to do) Masks are physically uncomfortable, making it feel more difficult to breathe, (duh! It prevents you from getting Oxygen in & you breath in MORE CO2.  Even the WEF recognizes this in their new ‘smart masks’ that claim it will let you know when your CO2 level is high) causing our ears to hurt, (kinda like God didn’t make us to wear a muzzle over our faces?) sometimes causing headaches, (due to lack of O2 & increase of CO2) and fogging up our glasses. (Health professionals are taught how to wear them.  The public put it in their pockets, or on their rear-view mirror, or their purses. In a hospital setting you are told if you touch it, then you have contaminated the mask and it must be replaced.  In the public they are always touching it.  If this was a biohazard why aren’t they being thrown away in a biohazard bucket?) It is also certainly true that masking and distancing do take away from personal interaction. Masks obscure the face, which “expresses the person” (John Paul II, A Theology of the Body, §12:4); (along with screwing up the psychological development of children who will grow up seeing muzzled people) physical distancing makes us feel more distant in conversation, too; both masks and distancing seem to disrupt the naturalness and closeness of communication.

And so we must wear masks in truth and in charity. (truth and charity?! Lies is not truth.  You are not being charitable by living a lie.  Might as well tell trannies they are whatever they say they are because it’s ‘charitable’ too) Truth recognizes the physical discomfort and real social impediments of masking and distancing, but truth also recognizes the effectiveness of these measures in protecting persons, including the most vulnerable. (truth also admits there are no effectiveness in masks, but you are welcome to attempt to correct me, but the stats are on our side) Charity endures physical discomforts and social impediments to ourselves, and allows some foreseen but unintended physical discomfort and social impediment to others, for the sake of the good of the other. Masking and distancing are acts of love through which we affirm the good of the other above the inconveniences that these measures cause us. (if you repeat a lie over and over you eventually believe it)

We do not mask and distance because the government or the experts ask us to. (shocker to me because that is why businesses do that.  Also, the arrests of people who do not wear them shows this is about control) Instead, we take these measures because the love of neighbor that is capable of enduring sacrifice for the sake of the other’s good is at the heart of discipleship. We take these measures because by heeding the needs of the vulnerable, we learn to embody the gaze of Jesus, a gaze of charity. (I haven’t masked ever and, never lived thinking I would get anyone sick because nobody thinks that way!)

Since we understand masking and distancing to be acts of charity, (notice the repetition to get you thinking this) we now want to reflect on an aspect of charity that is more often overlooked, namely, that charity desires “a certain union with the beloved” (Thomas Aquinas, Summa Theologiae, II-II, Q. 27, Art. 2). This desiring of a certain union with the beloved, what we might call the social aspect of charity, calls to mind the concept of solidarity. Indeed, in his encyclical Centesimus Annus, Pope St. John Paul II says that Pope Pius XI had solidarity in mind when he spoke of “social charity,” and likewise Pope Paul VI had solidarity in mind when he spoke of a “civilization of love” (§10). (St Paul mentioned about twisting scripture & here you see them trying to use the Summa & two popes to try to back up their agenda)

Perhaps we are convinced that in the present pandemic, (“plandemic” see I fixed that for you) in most circumstances, all things considered, masking and distancing are done for the good of the other. (again, another repetition) But how can we say that masking and distancing are acts of charity expressing a certain union with the beloved? How can we say that masking and distancing are acts of solidarity, when wearing masks and physical distancing precisely hamper communion, as we have acknowledged?

Consider the ways in which masking and distancing can unite us in mind and heart with many of those most at risk during this pandemic; (huh?!) with those whose lives always involve uncomfortable medical equipment, and those who cannot do all of the things and interact with others in all of the ways they want to. With respect to the physical discomforts of wearing masks, consider those who must carry around an oxygen tank, those who must have a catheter, and those who must walk with crutches. (ok a small % use these items. I helped sell medical devices as an assistant. The entire population isn’t on crutches, O2 tanks etc. They want 100% compliance wearing a face mask that PROHIBITS natural breathing just because they say so.  Not because they need it, like a crutch, but do it or else.)

With respect to the social impact of masking and distancing, consider those who face challenges to everyday communication because they cannot see or hear, or must use a machine to speak; consider those who must receive nutrients from a feeding tube, who cannot share the same pleasures of eating a meal with others; consider those who are sick who cannot have any visitors, consider those who before the pandemic could have visitors, but whom no one ever visited. While some of the prudent (ha! People used that word “prudent” way too much for this scamdemic) measures we take during this pandemic (‘plandemic’) do challenge the communion between family, friends, and others, the pandemic (‘plandemic’) has also brought into stark relief the places where we lacked community that we should have had.

Through masking and distancing, many can come to understand something of the physical discomforts and social challenges that are lifelong for others. We all can also offer our discomforts and loneliness to God for the sake of comfort and community for the vulnerable. (false charity.  If you really care about the vulnerable start a movement to have them stop being killed by their governors and stop treating them like lepers.  This idea of isolating them is criminal and demonic.  It is sad they are being treated this way & used to promote FEAR in others). And through our empathy and spiritual union with the vulnerable, we can also be moved, as Pope Francis says, to “make room for the creativity that only the Spirit is capable of inspiring” and to find “new forms of hospitality, fraternity and solidarity” (Ibid.). That is why, while the pandemic (just fyi, they have said that 2020 was an experimental year and this is to go on for years… hence the continuous lockdown here, lockdown there, fear porn on the media, etc) has exacerbated the loneliness of many, it has also provided the opportunity for gestures of unity and care. For example, connecting via video call with those whose daily struggles many are just now beginning to see, such as the homebound, sick, disabled, imprisoned, or even family—all of whom we frequently neglected in normal times. (a criminal act by the way.)

We should also examine our own close family relationships and friendships. In addition to highlighting broken communion with the most vulnerable, the pandemic (‘plandemic’) perhaps also shows us how much of our time spent and communication with others has not built maturity and depth of relationship—for instance, we often waste time on conversation and entertainment that are ultimately destructive of community. Even in our closest relationships, we still often pretend that we are entirely self-sufficient, and we are unwilling to ask for or receive help. Instead, those who have embraced the circumstances as an opportunity to change, have found creative ways of strengthening community bonds, including with the most vulnerable who are too often passed over; not temporary bonds, but bonds that will endure. (yes, but not an argument to muzzle up & take an experimental injection both which are dangerous)

We are still in the midst of the storm, and the storm has lasted much longer than we may have anticipated. (Anyone who has been keeping up can see this is just the beginning.  Only those who keep watching mainstream news & not the ones who have been censored are shocked at any of this) We long for the quieting of the storm, for calm waters, to gather with friends and family, to share meals and conversation freely and closely once more. (I do that now. It’s called ‘not living the lie’. We have people over, invite family over, go to restaurants etc and, where I live, it is normal.  How? You take off the stupid mask, invite people over, & give others a hug.  Kills the fear) Let us not, during this time, live in fear or imprudence, (then stop asking people to wear the reminder of the fear) but let us choose to allow God to help us to grow in faith and charity. (Faith & Charity indeed. Stop wearing a face covering that does nothing & smile at people) God’s apparent silence, Jesus’s sleep, is not a sign that he does not care, but a means through which he can enter into a deeper relationship with his disciples. (Ok, enough of claiming Christ is asleep.  You have no idea on that one plus if He is asleep it is the Church, not a scamdemic, He is sleeping on) May our masking and distancing not indicate a lack of care, but may they be a means to enter into deeper relationships with God and others. (Pray tell me how that makes any sense? Mask up to enter into a deeper relationship with God & others. How? By inhibiting your own breathing, causing mask mouth, bacteria pneumonia, higher CO2 levels and disease because of it? Let’s us faith AND reason. That makes no rational sense unless you are to turn off your mind, comply without questioning a thing & being part of the problem, the Rona Cult.  Distancing? So treating your fellow neighbor NOT as made in the image & likeness of Christ but as biohazards who may kill you with a sneeze at any time? Yes that is the opposite of Christian) May we, hampered in our union with others by the howling winds and raging rain, find new ways of solidarity such that when the storm does pass, we do not simply go back to how things were before. Rather, may we return to gatherings with friends and family that are now more inclusive of the vulnerable and more centered on Christ and the good of the other. May we grow in closer union with God and one another. (We have those among us that worship in the Rona Church. They are evangelists for the propaganda as the book “Propaganda” by Jacques Ellul mentions. We have a pandemic of bad leadership today and most of the people who say “wear a mask” or “the experimental injections, they will say ‘vaccine’, are safe, effective, etc will NEVER find the humility to say they were wrong and seek to be part of the solution.) 

Important Mask Coverage





Most Recent Mask Studies



5 NIH/National Library of Medicine studies from 2004-2020 all finding verifiable health effects from wearing a face mask, including scientifically verified reduction is blood oxygen level:






Cloth Mask Study


SOME of the mask studies on efficacy:

























Reparation for Priests and Bishops



“Between the porch and the altar the priests the Lord’s ministers, shall weep, and shall say: Spare, O Lord, spare thy people: and give not thy inheritance to reproach, that the heathen should rule over them.” – Joel 2:17

Every priest who recites the traditional breviary reads these words each night at Vespers on the ferias of Lent. It is a sobering reminder to each priest of one of his most essential duties, namely, to be an intermediary, and intercessor between God and the people. The priest is deputed by God, to offer prayer and sacrifice for the benefit of the living and the dead and thereby plead for the remission of their sins. “Between God and man the priest stands, by communicating to us God’s benefits, and by offering Him our petitions; he reconciles the angry Lord, and wards from us the blows of his justice” (St. John Chrysostom). By his prayers, his labors, his sacrifices, and most especially by offering the Holy Sacrifice of the Mass, the priest cooperates with Almighty God in His greatest work, the work of the salvation of souls. St. Thomas says, “The good of grace in one is greater than the good of nature in the whole universe” (S.T. Ia-IIae 113 Art. 9). Through each Mass he offers, each sacrament he administers, along with all of his other prayers, sufferings and apostolic labors he offers in union with his daily Mass, the priest acts as a conduit pouring into the souls of men the greatest gift God has to offer: the graces Our Lord Jesus Christ won for us all on the cross. Therefore, St. Paul says of priests, “We are God’s coadjutors.” 1 Corinthians 3:9.

In order to effectively fulfill their role as intermediaries on behalf of the people in the sight of God, priests must be holy. “Those that are mediators between God and the people must shine before God with a good conscience, and with a good reputation before men” (St. Thomas Aquinas). St.  Gregory Nazianzen says, “The priest must first be cleansed before he can cleanse others; he must first himself approach God before he can lead others to him; he must first sanctify himself before he can sanctify others; he must first be himself a light before he can illumine others.” Holiness, sanctity, that perfect union of the soul with God, is not a luxury of priestly life, it is one of its most basic necessities.  As St. Thomas Aquinas teaches, “In order to exercise this office (of the priesthood) in a worthy manner, interior perfection is required.”

Yet, how far from this most basic requirement has the state of the priesthood fallen, especially in recent years! And not just among the rank-and-file priests but even within the highest levels of the clergy: bishops, cardinals and even the Pope himself. When the topic of clerical corruption is discussed, the clerical sex abuse scandal of the last 20 years most often takes center stage. The recent revelation of the scandals of former Cardinal Theodore McCarrick has added new fuel to the fire. Yet, these horrifying sins against God and neighbor are just the tip of the iceberg of moral rot which is plaguing the Catholic priesthood.

Along with the sex abuse scandals there is a more foundational problem which has also become more apparent in recent years. That is the breakdown of supernatural faith and charity. Priests and bishops are called to be teachers of the Gospel of Christ, teaching by word and example the way to eternal life. Almighty God, through the words of St. Paul to Timothy, says to each priest and bishop, “I charge thee before God and Jesus Christ, who shall judge the living and the dead…preach the word, be instant in season, out of season: reprove, entreat rebuke in all patience and doctrine.” Sadly, many priests and bishops fall into the category of those mentioned by St. Paul in the same letter who “will not endure sound doctrine; but, according to their own desires…heap to themselves teachers, having itching ears” and “turn away their hearing from the truth” and are “turned unto fables.” (1Timothy 4:1-4). Instead of the Gospel of Jesus Christ and the teachings of His Church, too many priests and bishops of our day preach a different gospel: they preach the gospel of divorce and remarriage, the devotion of frequent Holy Communion for public and manifest enemies of God and His Church, the promotion of the vocations of women priests, the blessing and support of homosexual marriage and family life, they even perform solemn idolatrous liturgy in the Vatican itself. All this in addition to a general spirit of religious indifferentism which suffocates the apostolic spirit which burned so brightly in the hearts of the great missionary saints of old. It is little wonder then why so many of our churches and Catholic schools, once full of parishioners and students, are now closed and abandoned.

These sins are not only grievous in themselves, but they also cause scandal and confusion among the faithful. St. Alphonsus Liguori, in his book, Dignities and Duties of the Priest, describes the seriousness of the sin of scandal among the clergy. He says, “The priest is called the salt of the earth and the light of the world. The office of salt is to preserve soundness and prevent putrefaction, and the office of the priest is to preserve souls in the grace of God. What, says St. Augustine, shall become of the people if the priest does not perform the office of salt. Then the saint proceeds to say, this salt shall be fit only to be cast away by the Church, and to be trodden by all. But what, if, instead of being a preservative, this salt be employed in producing and promoting corruption? If instead of bringing souls to God, a priest is occupied in leading them to perdition, what punishment shall he deserve?

“The priest is the light of the world. Hence, says St. John Chrysostom, he should shine with the splendor of his sanctity so as to enlighten all others to imitate his virtues. But should this light be changed into darkness, what must become of the world? Shall it not be brought to ruin? says St. Gregory…This is conformable to the words of the Prophet Osee: And there shall be like people like priest.”

It doesn’t take much reflection upon the current moral state of clergy, the Church and the culture to realize the sobering truth of these words written over 250 years ago. “What shall become of the people if the priest does not perform the office of salt…if instead of being a preservative, this salt be employed in producing and promoting corruption…if instead of bringing souls to God, a priest is occupied in leading them to perdition, what punishment shall he deserve?” “The priest is the light of the world…But should this light be changed into darkness, what must become of the world? Shall it not be brought to ruin?” “And there shall be like people, like priest.”

To make matters worse, these very priests and bishops who have perpetrated some of the most heinous crimes against God, are the very ones who, according to the Prophet Joel, are appointed by God to intercede on our behalf and offer sacrifice and reparation for the sins of mankind. “Between the porch and the altar the priests, the Lord’s ministers, shall weep, and shall say: Spare, O Lord, spare the people.” But if the very priests appointed by God to intercede for us and offer prayers, sacrifice, and reparation for sin are the same ones who are committing some of the most grievous sins against Him, how can proper reparation be made? St. Augustine said that the barking of dogs is more pleasing to God than the prayers of bad priests. How can a priest intercede on behalf of sinners when he himself is an enemy of God? Our Lady of Fatima said that many souls go to hell because no one is willing to offer prayers and sacrifices for sinners. How can sufficient reparation be offered to God to save the  souls of priests and bishops who have fallen from such a height and who are buried beneath the sins of  those who are lost because of them?

The first thing which must be done is that each and every priest and bishop reflect seriously upon his great responsibility for the salvation of souls. The priest is ordained for no other reason than the salvation of others and thereby will save his own soul. “For every high priest taken from among men, is ordained for men in the things that appertain to God.” (Hebrews 5:1). “He must know that he who causeth a sinner to be converted from the error of his way, shall save his soul from death and shall cover a multitude of sins.” (James 5:20). A priest’s salvation depends on the salvation of others. To do this well, the priest must not only be holy and devout, he must be a saint.

But the sad reality is that so many priests and bishops are anything but holy and devout. How can sufficient reparation possibly be made for their grievous sins?

The most Holy Sacrifice of the Mass wherein Our Lord’s Body and Blood is offered to God the Father through the ministry of the priest under the appearance of bread and wine, is the only means which can possibly expiate the outrages so many priests and bishops have committed against Our Lord’s Sacred Heart and Our Lady’s Immaculate and Sorrowful Heart. By the special application of Our Lord’s Precious Blood and the merits He won for us on the cross through the devout offering of Masses of reparation, the graces necessary will be applied, not only to expiate such crimes but also convert their perpetrators.

Therefore, I ask all priests and bishops of good will, to offer two Masses each month for the intention of reparation for the sins of their brother priests and bishops. One of these Masses will be in reparation to the Sacred Heart of Jesus, and the other will be in reparation to the Immaculate Heart of Mary. Lay faithful, I ask you to request your parish priests, and/or priests of religious orders to offer two Masses each month for this intention. Attend Mass twice each month and offer your attendance at Mass along with your Holy communion for these same intentions of reparation for the sins of priests and bishops to the Sacred Heart of Jesus and the Immaculate Heart of Mary. If all devout priests, bishops, and lay faithful alike were to take up this simple yet profound act of charity towards Our Lord, His Church, and His friends who have betrayed Him, Our Lord will be consoled, the Church will be restored, and many souls will be saved from eternal ruin.

A Priest’s Moral Analysis of the COVID “Vaccines”

The following was shared with me by a priest who I trust.

Moral Analysis of Vaccines


On the blatant immorality of the currently employed COVID vaccines 

What follows are a series of briefly outlined moral arguments. Each argument stands alone, and in itself is sufficient to demonstrate the immorality of receiving the currently employed “vaccines”.

(For the sake of brevity, dozens of supporting links have been omitted; I do not advocate for all the content on the websites linked to below.) 

1)  Using human subjects as lab rats.

“doctors may not use the bodies of the sick as a corpus vile*  for experimenting with uncertain remedies when surer remedies can be usedWhen there are no sure remedies, a doctor may test the remedial nature of newly discovered drugs, if there is no risk to the patient.” Moral and Pastoral Theology Vol II, Henry Davis, 1949, 6th Ed.,  page 155, emphasis mine.

*“Something felt to be of so little value that it may be experimented with or upon without concern for loss or damage.” Merriam Webster. (In popular terms: guinea pig; lab rat.)

As to first highlighted statement: surer remedies.  There are surer remedies, for example ivermectin, or the antimalarials with zinc.

Furthermore, nothing could be more uncertain than using mRNA type “vaccines”, “treatments” which are completely novel, never before seen and not even tested in animals.  

[Parenthetical remarks.  With regard to the value of these vaccines as “remedies”, these articles are well worth meditating on.

WHO’s chief scientist, Dr. Soumya Swaminathan, noted…”At the moment I don’t believe we have the evidence of any of the vaccines to be confident that it’s going to prevent people from actually getting the infection and therefore being able to pass it on,”

Dr. Michael Yeadon, Pfizer’s former Vice President and Chief Scientist for Allergy & Respiratory wrote:  There is absolutely no need for vaccines to extinguish the pandemic. I’ve never heard such nonsense talked about vaccines. You do not vaccinate people who aren’t at risk from a disease. You also don’t set about planning to vaccinate millions of fit and healthy people with a vaccine that hasn’t been extensively tested on human subjects.

Given the above, what is the purpose of these “vaccines” then? 

A suggestive statement: in February 2010, Bill Gates stated: “The world today has 6.8 billion people. That’s heading up to about nine billion. Now if we do a really great job on new vaccines, health care, reproductive health services, we could lower that by perhaps 10 or 15 percent.” 

One possibility to consider: (from an interview with Robert F Kennedy Jr.)

According to the World Health Organization, there are 70 vaccines in development — three of which are in clinical trials. What do you think about the push for the rapid development of a COVID-19 vaccine? Is it okay to skip animal trials and go straight to human trials? Can those human volunteers truly have informed consent?

KENNEDY: No. What we know about coronavirus from 30 years of experience is that a coronavirus vaccine has a unique peculiarity, which is any attempted making of the vaccine has resulted in the creation of a class of antibodies that actually make vaccinated people sicker when they ultimately suffer exposure to the wild virus. Following the SARS epidemic that began in 2002, China launched a concerted effort to develop a coronavirus vaccine. They succeeded in developing 30 promising models, and they chose the four “best in class” to fabricate and then test on ferrets, the animal most analogous to human beings when it comes to upper respiratory infections.

The ferrets all developed admirable, robust, and durable antibody responses, and the scientists believed they had hit the jackpot. But then, when the animals suffered exposure to the wild virus, something frightening happened. The vaccinated animals sickened and died with body-wide inflammation. The vaccine had created a condition known as paradoxical inherent immune response, which amplified the injury caused by the illness rather than preventing it.

The scientists at that time recalled a similar occurrence from the 1960s where the NIH had conducted studies on a vaccine for RSV, an upper respiratory illness very similar to coronavirus. The 35 children in that study had developed a strong antibody response but had become terribly ill upon exposure to wild RSV. Two of the children died. Remembering this incident, the scientists in 2012 abandoned their efforts to create that vaccine. And that is why today you are hearing dire warnings from unexpected quarters — Paul Offit, Peter Hotez, Ian Lipkin, and even Anthony Fauci himself — who have all warned that a coronavirus vaccine may end up making people sicker from coronavirus rather than avoiding the disease.

Another possibility to consider:

“in 2015, Vatican Radio charged that the UN organizations WHO and UNICEF were again executing vast international programs of depopulating the earth by using vaccines to surreptitiously sterilize women in Third World countries, this time in Kenya. It stated that “Catholic Bishops in Kenya have been opposed to the nationwide Tetanus Vaccination Campaign targeting 2.3 million Kenyan women and girls of reproductive age between 15-49 years, terming the campaign a secret government plan to sterilize women and control population growth”” “the WHO was for decades receiving hundreds of millions of dollars in funding for research and testing, to produce an antifertility vaccine that would make a woman’s immune system attack and destroy her own babies in the womb, a vaccine they would surreptitiously combine with a tetanus vaccination without informing the victims… The WHO inoculated more than 130 million women in 52 countries with this vaccine, permanently sterilizing some very large percentage of them without their knowledge or consent.” 

Close of parenthetical remarks.]

(Show Notes for the Interview with the Former Pfizer VP)

As to second highlighted statement: no risk to patient.  That is manifestly not the case here.  As of “Feb. 12, 15,923 adverse reactions to COVID “vaccines”, including 929 deaths, have been reported to the Centers for Disease Control and Prevention’s Vaccine Adverse Event Reporting System (VAERS) since Dec. 14, 2020.”   The actual numbers of deaths and injuries are likely much much higher, since  “Historically, however, fewer than 1% of adverse events have ever been reported to VAERS”. (In other words, to get a more probable assessment of the actual numbers, multiply the data above by 100.)

As to the complete statement itself: doctors may not use human beings as experimental lab rats.  No sane human being, and certainly no Catholic, can argue this point, as is clear from the Catechism of the Catholic Church paragraph 2295:  

Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. The subjects’ potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject’s life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.  CCC 2295

See also the Nuremberg Code and the Helsinki Declarations, eg Helsinki IV Sept 1989 esp Basic Principles #1, 2, 4, 5, 6, 7, 9 

2) Mutilation.

“The body may not be mutilated unless mutilation is the only available means of saving the rest of the body, i.e., its life or health. Since man may not take away his life, so neither may he mutilate his body, for the members of his body are not his to dispose of, but are to be used in their integrity to help him to fulfill the divine purpose and achieve his own perfection and last end. But since life is better than a member of the body, the latter may be sacrificed, if necessary, to save the whole body.”  Ibid., page 156, emphasis mine.

Before addressing the highlighted passages, let’s start with the obvious question: how does the question of mutilation enter into a moral analysis of these “vaccines”?

It is not even possible to think of a more serious mutilation than to permanently and irreversibly change one’s genome.  It makes what Bruce Jenner has done look trivial (and that certainly is not.)  And yet it seems very likely that that is exactly what these “vaccines” do.  

To cite only one authority: Dr. Luc Montagnier (2008 Nobel Prize for discovery of HIV) who disputes “the label of “vaccine,” arguing that these products represent a new form of gene therapy” and who “opposes the use of mRNA vaccines in humans, stated in an interview…  “The human genome contains 7% to 9% of endogenous retrovirus sequences. Some of these sequences code for reverse transcription of RNA into DNA. Therefore, it is possible that the spike protein mRNA of the vaccine could be absorbed by human cells, reverse transcribed, and integrated as a human gene in these cells… (in other words, the recipient of this “vaccine” would become a genetically modified organismEven if animal testing showed protection, nobody could predict long-term pathologic effects in a human population and the precautionary principle should apply.” (emphasis mine.)

As to the first highlighted statement: the body may not be mutilated unless mutilation is the only available means of saving the rest of the body, i.e., its life or health

As already pointed out above, this is simply not the case.

As to the second highlighted statement: mutilation is forbidden, excepting in the cases of sacrificing a part to save the whole, such as removing a gangrenous limb, which is manifestly not the case here.

3) Aborted Fetal Cells

Aborted fetal cell lines are being used for the making and/or testing of the “vaccines”.   In order to really appreciate the gravity of the aborted fetal cells, this video, and contents of this article, are absolutely essential to digest:

To produce the cell line used in the development Merck and Pfizer “vaccines”, scores of babies (probably hundreds) were delivered alive by the abortionist(s), via c-section, and then handed over to the “scientist” who immediately stretched out the baby and gutted him out – alive, kicking and struggling – in order to get the desired tissues.  

Clearly satanic. 

This same cell line was not only used in the development of these “vaccines” but – as pointed out in the above video and article – is apparently being used in the production phase of each new batch, for “quality-control” purposes.

Apparently this is not a very serious concern for many of our religious leaders.  Abbey Johnson has called them out on that, and (in a sad commentary on our times) she makes far more sense than almost any of our moral theologians or religious leaders:

The bottom line is that either we are for abortion or against it. Either we are for using fetal cells derived from abortions or we are against it. Either we are for using “vaccines” manufactured using fetal cells or we are against it.  Is it really morally acceptable to possibly extend our lives (a dubious claim at best) by means which employ the sacrifice of babies?  

And in this regard, we have been blessed by some very clear teaching from Cardinal Janis Pujats, Archbishop Tomash Peta, Archbishop Jan Pawel Lenga, Bishop Joseph E. Strickland, and Bishop Athanasius Schneider in their brilliant letter On the moral illicitness of the use of vaccines made from cells derived from aborted human fetuses.

The whole letter deserves prayerful consideration; here are a few important excerpts:

In the case of vaccines made from the cell lines of aborted human fetuses, we see a clear contradiction between the Catholic doctrine to categorically, and beyond the shadow of any doubt, reject abortion in all cases as a grave moral evil that cries out to heaven for vengeance (see Catechism of the Catholic Church n. 2268, n. 2270), and the practice of regarding vaccines derived from aborted fetal cell lines as morally acceptable in exceptional cases of “urgent need” — on the grounds of remote, passive, material cooperation. To argue that such vaccines can be morally licit if there is no alternative is in itself contradictory and cannot be acceptable for Catholics. 

…The Lord said that in the end times even the elect will be seduced (cf. Mk. 13:22). Today, the entire Church and all Catholic faithful must urgently seek to be strengthened in the doctrine and practice of the faith. In confronting the evil of abortion, more than ever Catholics must “abstain from all appearance of evil” (1 Thess. 5:22). Bodily health is not an absolute value. Obedience to the law of God and the eternal salvation of the souls must be given primacy. Vaccines derived from the cells of cruelly murdered unborn children are clearly apocalyptic in character and may possibly foreshadow the mark of the beast (see Rev. 13:16). 

4) A very important but somehow overlooked spiritual consideration

What we are seeing here, for those who have eyes to see, is actually nothing new.  Modern technology is being employed in the service of an ancient technique.  A brief review of a number of historical precedents will make the application obvious.

Eusebius: (the emperor Galerius Maximinus ordered)… that all men, women, and children, even infants at the breast, should sacrifice and offer oblations (to the idols); and that… they should be made to taste the execrable offerings; and that the things for sale in the market should be polluted with libations from the sacrifices; and that guards should be stationed before the baths in order to defile with the abominable sacrifices those who went to wash in them. (Ecclesiastical History, Book 8, Chapter 9), cited in Malvenda

From a sermon by Nectarius, the Bishop of Constantinople:  Julian the Apostate had all the food put up for sale in the markets in Constantinople secretly corrupted by sprinkling with blood,  so that in this way it might be polluted.  St Theodore, who had been warned by a Divine revelation, cautioned the Christians to carefully abstain from all this, and to use wheat cooked in oil as their food.  (Malvenda, De Antichristo, Book 9, chapter 31)

Theodoret: (Julian the Apostate) cast things offered to idols into the fountains of the city of Antioch, and into those of Daphne, so that no one could drink of the streams without partaking of the hateful sacrifices. He defiled in the same way everything that was sold in the marketplace, for he had water which had been offered to idols sprinkled on the bread, meat, fruit, herbs, and all the other articles of food. (Ecclesiastical History, Book 3, Chapter 15), cited in Malvenda*

The pagan rulers, lusting to bring the masses into fellowship with them and with their diabolical sacrifices, and yet recognizing that many Christians would not willingly partake of items that had been offered to pagan deities, attempted to force everyone to enter into communion with their evil sacrifices and the spirits behind them by contaminating everything possible: foods, drinks, herbs (medicines), etc.   

Today, we are seeing similar attempts, cloaked under modern technology.  Because these “vaccines” have been tainted in a fashion analogous to that seen above, it would be far more accurate, spiritually speaking, to refer to them as potions or malefices.  

Many of those who are taking these “vaccines”/potions/malefices are quite aware that these have been prepared using tissue derived from abortion.  Insofar as they have not been actually held down and forcibly injected, it is very difficult to see how such individuals are not positively willing, in some way, to employ the satanic sacrifice of babies to make their own life “safer” or “easier”, (any and all claims to being “pro-life” notwithstanding.)  

Why is this significant?  Because the more willing the recipient, the more open he is to receive the spiritual effects. 

The spiritual reality is that by being injected with one of these “vaccines”/potions/malefices, the recipient receives an Unholy communion – via a syringe – with the human sacrifices used in their preparation.  Spiritually speaking, this is simply a slightly camouflaged diabolic inversion of the way that a Catholic enters into Communion with Our Lord’s Sacrifice on the Cross when he receives the Eucharist worthily: every time that a properly disposed Catholic receives Holy Communion,  he comes into union with the crucified and resurrected Savior – and receives the graces and gifts of that union – the spiritual fruits of Our Lord’s death upon the Cross: Peace and Life, virtues and strength.

But every time someone receives one of these Merck or Pfizer “vaccines”, he comes into union with the violent and horrific sacrifices of hundreds of babies who – at the request of at least one of his parents – were delivered alive, then carefully stretched out, gutted out and sliced apart, by the satanic priest/scientist – his tender little life savagely snuffed out while suffering the most excruciating pain.

And by receiving that injection, he also receives the spiritual fruits of those sacrifices to the demon: as time goes on, these will become more apparent, but very likely include the spirits of inchoate rage, pain and death. 

And, as we’ve seen, the more willing the recipient of these potions, the more open he is to receive their spiritual effects. 

Fundamentally, this is just a question of communion: who, exactly, do you want to be in Communion with?


Or satan?

It’s literally that simple. 

* These historical examples (and more) which prefigure our current dilemma can all be found in Fr Tomas Malvenda OP’s monumental 1604 work De Antichristo (On the Antichrist), Book 9, chapter 31.  It is worth pondering that these examples are found in his commentary on Apocalypse 13:17.

Responding to Professor de Mattei Article on the Morality of the Vaccines

A Response to the Professor de Mattei article from OnePeterFive & the Response from the translating priest on Rorate

After reading these blogs I just had to put some corrections in them. Team Apocalypse will not stop banging the drum so I’m your Huckleberry

My comments are in BOLD/Italic

We live in a time of confusion, and what is even more dramatic, this confusion prevails even among the most faithful Catholics, who adhere to the Tradition of the Church.

Among these Catholics, during this time of the Pandemic (Please can we stop using this word? The WHO in 2009 changed the definition of what a pandemic is to account for 0 deaths.  Zero. Not 1.  Not 1000.  Not 1,000,000.  Zero.  Translation? The common cold is a pandemic. Words matter & as I’ll show later this is just a bad flu event … & possibly masks are helping to keep it going as bacteria pneumonia and other diseases that have the same symptoms as the Rona), two questions recur:  1) Is it morally licit to use vaccines against COVID-19 that use cellular lines coming from aborted fetuses? (We go over this in the Fr Ripperger interview) 2) Quite apart from the liceity of these vaccines, is it advisable to receive them, at this time when all the risks to one’s health that they pose are not yet known? (Translation: should you be a lab rat & participate in human experimentation on an experimental injection, bc these are not vaccines as they even admit, playing Russian Roulette with your body?)

In a study just published by Edizione Fiducia, I have tried to respond in an articulate manner to the first question.  This text is meant above all for those who want to learn more about the problem of the anti-COVID vaccines in the light of theology and moral philosophy. There is, however, a reply that is more easily accessible for the Catholic with good sense, and this is it:  it is licit to be vaccinated because the Church assures of this, through its most authoritative doctrinal body, the Congregation for the Doctrine of the Faith. On December 21 2020 the Congregation expressed itself with a concise document that refers back to another document that is more comprehensive: On the Dignity of the Person, dated from September 8, 2008.

The pronouncements of the Congregation for the Doctrine of the Faith are the voice of the teaching Church, in the face of which laity and priests can legitimately express doubts, but always with filial respect, (unless the Rona fans do not like it because I haven’t seen any respect to those who have expressed doubts) lest they run the risk of justifying every type of dissent, such as that which we see happening at this time against the prohibition, on the part of the same Congregation, to bless homosexual unions.

It is necessary to remember that the moral intransigence of the Church has nothing to do with that “rigorism” that periodically crops up in the history of the Church. In the third century, the bishop Novation (220-258), in a dispute with Rome, maintained that idolatry was an unpardonable sin, and those guilty of that sin, called the lapsi, could not be readmitted to Holy Communion even if, after sacrificing to idols, they repented.  Novation became an anti-Pope, in opposition to Pope Saint Cornelius (180-253). Novation was supported by St Cyprian (210-225), the bishop of Carthage.  St. Cyprian, in his turn, opposed the next Pope, St Stephen I (254-257), introducing in his diocese of Carthage the use of re-baptizing heretics. During the next century St. Cyprian’s view was radicalized by the Donatists, who denied the validity also of sacraments conferred by public sinners.  Against these, Saint Augustine brilliantly wielded his pen. (Great historical lesson but has nothing to do with this topic unless the author is trying to build it up to show anyone who questions the narrative as ‘rigorists’?)

These rigorist ideas were in part taken up again in the eleventh century by some prelates such as Umberto da Silva Candida, who denied the validity of orders of immoral priests who either bought and sold ecclesiastical privileges or lived lives of gross immorality. Saint Peter Damian (1007-1072), while branding as heresy simony and the rejection of clerical celibacy, insisted that the orders of those heretical priests were valid.  The Council of Trent in the 16th century confirmed that these orders were indeed valid. (Again great lesson.  Pointless in this argument)

These examples should be food for reflection on the part of those who today are denying the moral liceity of the vaccines (he spelled experimental injections wrong), which liceity has repeatedly confirmed by the Church, in which confirmation all the specific problems involved in this particular question are addressed. (I am not aware where the Church said it is ok to use humans for experimental trials.  I think the Nuremberg trials aftermath is against that.  Here is a solid write up on an Israeli resigning because of the human experimentation on pregnant women…hello pro lifers?)

The second question is in the order of practicality:  are the anti-COVID vaccines (he meant experimental injections) truly efficacious against the pandemic, and are they risk-free of collateral damage in the long run?  The response to this question is that we do not know, nor do the political and health authorities know for certain.  (Stop the press! We have seen more deaths by vaccine in the past couple months than the entire decade prior. They have admitted that this will be an annual thing because the ‘injection’ won’t stop any virus just ‘lessen the symptoms’ their words.  Now LONG TERM we do not know because it is still in human experimentation phase, however you will find doctors will mention pathogenic priming from the history of failed coronavirus vaccines.  Also see the Great Barrington Declaration that 42,000+ medical professionals have signed).  What is certain is that the victims of COVID are not a “fiction” but a tragic reality.  From the data compiled from Johns Hopkins University, as of March 4, over 2,700,000 people have died and over 124 million cases have been confirmed in the world from the beginning of the pandemic. (Forgive me for not trusting Johns Hopkins who sponsored EVENT 201, a simulation event of a deadly coronavirus hitting the planet {their souvenir: stuffed coronavirus plush dolls} the month before all this hit.  124,000,000 cases? From the creator of the PCR test, Kary Mullis: “This test is not to be used for diagnostic purposes…with PCR, if you do it well, you can find almost anything in anybody.” The PCR test has upwards of 95% false positive results. How many said they have the virus with no symptoms? That used to be called “you aren’t sick”. As Christopher Ferrara has written this is a “CASEdemic”.

Now 2,700,000 deaths? Professor de Mattei mentions the code words in the next paragraph, but let us address the deaths. It is a fact that hospitals were getting paid to code COVID 19 deaths (mo money mo money mo money) for people who died by other means (i.e. hit by a bus, car, poison, natural death, heart attack, etc) even a month AFTER one was tested. Today if one dies of the injection hours or days after receiving it, then cause of death for them is never because of the injection.  For example, there was a kid who died and his cause of death was listed as the Rona; the parents got upset saying that in fact he did not have the elusive virus and died because of cardiac failure.  Team Fear does not care for truth.  Alex Berenson, back in August 2020, tweeted out a great point on the CDC revision of the death count, to which most did not bother to look at: “A lot of people are jumping on the statement just 6% of US #Covid deaths list #Covid alone as the cause. But to use that figure to claim “COVID ONLY KILLED 9,000 AMERICANS” is wrong. Other causes include conditions like pneumonia, which can clearly be Covid-related. A better way to use the data may be to TAKE OUT causes clearly unrelated to #sarscov2. I would include Alzheimer’s, sepsis, dementia, cancer, and unintentional injury. (Let’s be conservative and leave off kidney failure, diabetes, obesity, and strokes.)The other advantage of leaving off those conditions is that there is significant overlap in, say, diabetes and obesity (and the CDC reports the average COVID death certificate included 2.6 other conditions). That’s less likely for the conditions I included. So, okay, the five conditions on my list were on about 50,000 certificates (assuming no double counting). The accidental deaths and poisonings alone were 5,000. Those deaths – at a minimum – are much more likely to fall in the WITH rather than FROM Covid category. It would also be nice if @cdcgov offered more specific information about the 77,000 deaths that had other “unspecified” conditions listed. But this is a start, at least – and it’s in keeping with the other steps the CDC has taken recently.”  Yes, this is just for USA deaths, but are you going to think the USA is the only one fudging numbers?  Highly unlikely.

Let us double that number just for trying to bring it up to date. That is 154,000. Highly probable that is too high as the death tolls went down after the ‘dry wood’ was taken away (this is a what other doctors have said about the more vulnerable, that like a fire it will take the dry wood quick and fast but then dies down).

I know the Professor mentioned the world and not just the USA, but as of today the Johns Hopkins site says 559,219 deaths.  Nearly 4x higher than the revised number of Berenson after I doubled it to bring it closer to today. If we divide the planet numbers it is 675,000.  According to the WHO, the average flu numbers are 3-5 million cases and 290,000-650,000 respiratory deaths.

One can argue at great length about those who died “because” of COVID or “with” COVID, addressing the claim that the number of deaths that have been attributed to the Coronavirus are greater than what is really the case.  (Um you should, to be precise, right?!) The case remains that, with or without COVID, 2020 was a record year for the number of deaths in the whole world. (Are deaths by car accident, drowning in pools, airplane crashes, war, suicide, abortion, Chicago murder, etc etc being counted to support an experimental injection?! So there were a lot of deaths therefore take the jab? Come on, this is irrational).  According to Eurostat, which collects data produced by national statistical institutes in the various countries of the European Union, it has been verified that in the EU between March and December of 2020 there were 580,000 more deaths compared with the same period from 2016-2019.  In Italy there were 90,000 more deaths, with respect to the mean of the preceding five years. (Ok, that may be so, however how is that even relevant to this topic?  It is not.  If you lump in car accidents, drownings, etc etc I guess the number does go way up.  Should we stop driving too? Lots of dying from driving. The flu season in 2018 topped 80,000 deaths, do you remember that massive shutdown?  Where were the prophets of doom then? Was Team Apocalypse in training camp? 

Let us look at Italy.  I am using Italy because they were the first to shut it all down over this. March 2018 there were, according to ISTAT 16,220 died from respiratory illness. In March 2019 there were 15,189 deaths due to respiratory illness in Italy.  In March 2020, IN THE HEIGHT OF COVID, 12,352 died from respiratory illness. In the UK it has basically the same pattern.  So, what a minute, we want to use PEOPLE for guinea pigs?!

Here is a 3 strike approach to this.  Get the entire write up here by a priest that has right thinking.

1) Using humans as lab rats

On the blatant immorality of the currently employed COVID vaccines – doctors may not use the bodies of the sick as a corpus vile*  for experimenting with uncertain remedies when surer remedies can be used. When there are no sure remedies, a doctor may test the remedial nature of newly discovered drugs, if there is no risk to the patient.” Moral and Pastoral Theology Vol II, Henry Davis, 1949, 6th Ed.,  page 155

*“Something felt to be of so little value that it may be experimented with or upon without concern for loss or damage.” Merriam Webster. (In popular terms: guinea pig; lab rat.)

It is clear as day that if you see the tests results SO FAR there are plenty of risks to the patient. What does this mean for the personnel that are to give the shots? How can they be free from sin for this? Even grave sin? 

What about taking the shot? 

As to the complete statement itself: doctors may not use human beings as experimental lab rats.No sane human being, and certainly no Catholic, can argue this point, as is clear from the Catechism of the Catholic Church paragraph 2295: 

Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. The subjects’ potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject’s life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him.CCC 2295

See also the Nuremberg Code and the Helsinki Declarations, eg Helsinki IV Sept 1989 esp Basic Principles #1, 2, 4, 5, 6, 7, 9

2) Mutilation 

“The body may not be mutilated unless mutilation is the only available means of saving the rest of the body, i.e., its life or health. Since man may not take away his life, so neither may he mutilate his body, for the members of his body are not his to dispose of, but are to be used in their integrity to help him to fulfill the divine purpose and achieve his own perfection and last end. But since life is better than a member of the body, the latter may be sacrificed, if necessary, to save the whole body.” Ibid., page 156

To cite only one authority: Dr. Luc Montagnier (2008 Nobel Prize for discovery of HIV) who disputes “the label of “vaccine,” arguing that these products represent a new form of gene therapy” and who “opposes the use of mRNA vaccines in humans, stated in an interview…“The human genome contains 7% to 9% of endogenous retrovirus sequences. Some of these sequences code for reverse transcription of RNA into DNA. Therefore, it is possible that the spike protein mRNA of the vaccine could be absorbed by human cells, reverse transcribed, and integrated as a human gene in these cells… (in other words, the recipient of this “vaccine” would become a genetically modified organism) Even if animal testing showed protection, nobody could predict long-term pathologic effects in a human population and the precautionary principle should apply.”

As to the first highlighted statement: the body may not be mutilated unless mutilation is the only available means of saving the rest of the body, i.e., its life or health

As already pointed out above, this is simply not the case.

As to the second highlighted statement: mutilation is forbidden, excepting in the cases of sacrificing a part to save the whole, such as removing a gangrenous limb, which is manifestly not the case here.

3) Aborted Fetal Cells

Aborted fetal cell lines are being used for the making and/or testing of the “vaccines”. In order to really appreciate the gravity of the aborted fetal cells, this video, and contents of this article, are absolutely essential to digest:

To produce the cell line used in the development Merck and Pfizer “vaccines”, scores of babies (probably hundreds) were delivered alive by the abortionist(s), via c-section, and then handed over to the “scientist” who immediately stretched out the baby and gutted him out – alive, kicking and struggling – in order to get the desired tissues. 

Clearly satanic.

Read the entire blogpost here as there is a 4th point that is brought up.

Medical science is seeking to defeat this virus with the use of vaccines (he must been using autocorrect.  Blasted experimental injections must just get over-written), but it remains to be seen whether this will be successful. (Can you feel the confidence?) The possibility of failure would point out only the powerlessness of the medical establishment to stop the Coronavirus (there are 6 coronaviruses humans have lived with throughout time. Zero vaccines have done anything but kill the animals they were injected in), and therefore the nature of the pandemic as a chastisement.  But progress in science and medicine takes place through errors in diagnoses and remedies, above all when dealing with new sicknesses of unknown origin. (I guess you have to break a lot of eggs to make an omelet?) The political and health authorities that a year ago were being accused of having created a state of emergency artificially, are today accused of wanting to resolve the state of emergency through a “genocidal” vaccine program. (I mean Gates did say here if you had a good vaccine you could take out a good population of people for those who want population control. They are focusing on lower classes and nations, but maybe they are angelic beings pushing this & nothing nefarious from any of them at all).  But if one wants to destroy humanity, why not just let the disease run rampant without a need to resort to vaccines that, in the case of Great Britain shows, reduce and do not worsen the number of deaths in a given country? (What fun is that? The recovery rate is 99.99% for those under 70 yrs of age. Ohhh wait, they can’t die from this virus. Hmmm…) What sense would it make to try to save a population that wants to destroy itself?

In this situation of cognitive confusion, with respect to the options for and against the vaccine (cough ‘Experimental injection’ cough), it is necessary to avoid confusing the individual case with that of the public or the collective.  At the level of the individual, each person is free to make a cost-benefit analysis, weighing diverse elements: age, physical health, the advice of one’s personal physician, one’s personal attitude towards sickness and death.  But governments, whether they be good or bad, have as their purpose the well- being of the collective. (they SHOULD have well-being in mind. Arresting people for walking alone on the beach isn’t exactly having their well-being in mind, nor arresting someone for not wearing a mask that is ineffective. Is ‘well-being’ part of destroying their business as well? Meanwhile, propping up amazon, facebook, Walmart, etc IS looking out for their well-being?  Did I mention going to church was against the law too? In some governments it is. Ireland is right now: #wellbeing).  When they do their cost-benefit analysis, they do it not in terms of the individual but rather with respect to the collective.   The law that is just is not a law that has an effect on every individual, but rather is the law that is made for all the people.  The application of such a law with respect to the individual is only incidental.  From this aspect, if in the month of March in Italy, there have been more that 500 deaths a day (according to approved sources), these victims were killed by COVID, not by vaccines. (Yes 0.0% chance it had anything else to do with it.  Remember the Berenson numbers? 2.6 comorbidities were part of the deaths. A stat the other day said 80% of those who died were obese. I’m sure it was just the rona…)  It seems logical that the government is advising getting the vaccine (he needs to get that autocorrect fixed), even if the implementation of this plan shows itself to be difficult and confusing. Everyone, in the end, is free to decide to accept or refuse the vaccine (experimental injection) offered by the government. (given out by a billion dollar industry that has zero chance of being sued for any problems)

There is a final aspect that must be addressed.  A year ago, someone who asserted that the pandemic was not a fiction but a reality, was accused by the so-called “deniers” of belonging to the “party of health”, consisting of those who allowed themselves to be conditioned by the mass-media alarmism.  But those who yesterday were criticizing being health conscious, are today creating a new party or movement that opposes vaccines (E.I. E.I. uh ohhh) in the name of protecting one’s own health. For the “deniers” of yesterday, who are today the “anti-vaccine-ers,” (honestly, after watching the documentary “VAXXED” by Del Bigtree, (which you can watch on youtube or vudu) I’m against putting any poison in mine or my children’s bodies anymore. One can’t just live a healthy lifestyle, you must take the pills, the drugs, the shots. etc to increase overall well-being. Don’t say eat non-GMO foods, exercise, etc. Play on twitter all day & drink carbonated drinks while eating processed foods) the preoccupation for one’s own health is now the most important thing, to the point of constructing new moral theories to demonstrate that the vaccines (experimental injections) are morally illicit.

In reality, the only real party that is worth fighting for is the party of God.  Our life is in His hands, and it will be He who, after having permitted the pandemic, (which will be shoved in your face every year now) will show us whether it is His will or not that the pandemic (or plandemic) be defeated by the vaccine.(experimental injection)

At all events, we will adore His will. (Or Gates’ will.. someone’s will.  Team Fear might say God’s will but it’s window dressing)

Translated by Father Richard Gennaro Cipolla (corrected by Steve)

Then on Rorate, there was a post of Fr’s criticism of the comments

It was with great dismay that I read the many comments on deMattei’s article from readers of OnePeterFive.  In his response to the comments, Mr. Steve Skojec, the blogmaster, presented an accurate and Catholic understanding of the history of the moral decision making process in the Church, which has never been absolutist.  That process and teaching  has to be separated from the basic moral teaching of the Church based on revelation from Scripture.  But even in the latter, there are exceptions even to the Commandments, notably with respect to the sixth Commandment: Thou shalt not kill.  This means that murder is a moral crime.  It means that abortion is a moral crime. But not all killing is murder.  The Church has always recognized that killing someone in self-defense—which includes the situation of war—is morally licit.

What is so depressing about the comments, almost all of which are anti-vaccine (gasp! The horror), is that they sound like a throwback to the Know-Nothing Party of the 19th century in the United States that was virulently anti-Catholic (talk about a stretch).  The comments are un-reasonable and therefore un-Catholic (bc Fr said so. Seriously that is the only reason.  I read the comments and they are anything but un-reasonable and when did asking questions become ‘un-Catholic?).  The irony of Catholics espousing that radical individualism that was once the mark of many Protestants is quite sad.  For the Catholic, the family and the community are primary. The individual comes second.  That is Catholic moral teaching based on the words and example of Jesus Christ. (I guess we should just shut up, roll our sleeves up & take the mRNA experimental injection huh?)

There are the strident “never vaccines” crowd (sure I am becoming one), who most probably have no memory of the small pox epidemic (Small pox is an actual problem that killed a high percentage… unlike the Rona) in the 1940’s in this country and the polio epidemic of the 1950s.  I am old enough to remember them both.  I still have the scar on my right shoulder of the small pox injection of the vaccine that saved many lives and therefore was a blessing to society as a whole.  I remember vividly the polio epidemic, in which friends of my age died or were confined to an “iron lung” or were crippled for the rest of their lives. (Today many do not know anyone that has died because of the Rona)  I remember schools being closed.  I also remember church bells ringing when the polio vaccine, the Salk vaccine, became available.  All public school students had to be vaccinated before they came back to school.  That pandemic ended, thankfully, because of the Salk vaccine, and the government mandate. (We may as well compare Babe Ruth to my 3 year old as the same caliber of ballplayer if Fr is trying to equate this to the Rona)

As someone with a Ph.D. in the physical sciences, I have never understood the anti-vaccine rationale. (I do not have a Ph.D. because I didn’t want to pay for them to give me one.  Just an BS in Exercise Science).  It would seem to be irrational and therefore un-Catholic to be against vaccines that help save lives and suffering. (Can Fr point out any teaching to where that thought is un-Catholic?   No, because that is his personal opinion) To those who are not anti-vaccine per se but refuse to take the anti-Covid-19 vaccines on the basis of questions about the time span of the clinical trials (Rushed.  Operation Warp Speed ring a bell?), their efficacy and long-term effects, (You should question all of this) I ask them: Upon what evidence or data do you base your reservations? (Besides common sense I can list a ton of evidence and data to question this) Have you read about the time line, development and use of the polio vaccine in the 1950’s that saved so many lives and prevented terrible and lasting effects? (Pam’s book brings this up) Have you done research in like manner for the current anti-Covid-19 vaccines?  And have you measured these reservations and refusal to take the vaccine against the moral obligation that one has as a Catholic to the well-being of the community in general? (Fr, are you wanting to force people to take the jab? That would be unethical if so)  Have you read and thought about the official response of the Church affirming the moral liceity of the vaccines, which response is definitive and readily available online for anyone to read? (Along with scores of issues with this experimental injection) If you have done your homework, so to speak, and have decided against receiving the vaccine (Fr has the same problem with his computer not letting him type ‘experimental injection’), so be it, and there is nothing more to say.  All I ask is that you stop talking about it in terms of your Catholic faith, for your decision not to take the vaccine has nothing to do with your Catholic faith. (Woah! Talk about a reach. Dangerous thought right there)

The comments also reveal a strident anti-intellectualism that is inconsonant with the Catholic faith and with being a Catholic. (People who say that will never debate anyone that does not stick to the 3×5 card of approved narratives) It is not an exaggeration to say that the intellectual history of the West cannot be separated from the central presence of the Catholic Church within that history.  What concerns me deeply is that this sometimes rabid anti-intellectualism among those who would classify themselves as “traditional Catholics” is threatening the recovery of the Catholic Tradition within the Catholic Church, (as that article months ago said “STOP THINKING!”) the heart of which recovery is the Traditional Roman Mass. There is no doubt that to be a faithful Catholic is indeed difficult during this time when not only society in general has been so thoroughly secularized but also because of the continuing climate of weakness and ambiguity on the part of those who comprise the Magisterium of the Church that followed the Second Vatican Council. But given this difficult situation, for Catholics to hide behind an understanding of freedom that is essentially at best Lockean and at worst radically individualistic is to deny the only true freedom: the freedom bought by Jesus Christ on the Cross: the freedom from the effects of sin that is death, eternal death. It is this true freedom that bears the fruit of  the sure hope of eternal life in God.

Father Richard Gennaro Cipolla

I read the comments Fr is referring to and I have no idea what Fr Cipolla is talking about.  He writes using emotion only.  Nobody was anti-intellectual or individualistic like a Prottie at all. Those who want the experimental injections in people better hope to God the pathogenic priming doesn’t take out people & literally have bodies in the streets. 


This is JUST a week in the UK for the Pfizer experimental injection. Please tell me how this is ‘safe’? I await the so called pro-lifers who are pro human trials to weigh in on that

When the former Pfizer CEO (the current one hasn’t taken the injection mind you) says this & you STILL defend the injections I question your sanity:

Exclusive: Former Pfizer VP to AFLDS: ‘Entirely possible this will be used for massive-scale depopulation’


Get Pam Acker’s book on the vaccines below.

St. Nicholas Owen, Martyr (22 March) – The Priest Hole Maker

St. Nicholas Owen, Martyr (22 March) – The Priest Hole Maker

During the deadly feuds which existed in the Middle Ages, when no man was secure from spies and traitors even within the walls of his own house, it is no matter of wonder that the castles and mansions of the powerful and wealthy were usually provided with some precaution in the event of a sudden surprise, viz. a secret means of concealment or escape that could be used at a moment’s notice; but the majority of secret chambers and hiding-places in our ancient buildings owe their origin to religious persecution, particularly during the reign of Elizabeth, when the most stringent laws and oppressive burdens were inflicted upon all persons who professed the tenets of the Church of Rome.
In the first years of the virgin Queen’s reign all who clung to the older forms of the Catholic faith were mercifully connived at, so long as they solemnised their own religious rites within their private dwelling-houses; but after the Roman Catholic rising in the north and numerous other Popish plots, the utmost severity of the law was enforced, particularly against seminarists, whose chief object was, as was generally believed, to stir up their disciples in England against the Protestant Queen. An Act was passed prohibiting a member of the Church of Rome from celebrating the rites of his religion on pain of forfeiture for the first offence, a year’s imprisonment for the second, and imprisonment for life for the third. (In December, 1591, a priest was hanged before the door of a house in Gray’s Inn Fields for having there said Mass the month previously.) All those who refused to take the Oath of Supremacy were called “recusants” and were guilty of high treason. A law was also enacted which provided that if any Papist should convert a Protestant to the Church of Rome, both should suffer death, as for high treason.
The sanguinary laws against seminary priests and “recusants” were enforced with the greatest severity after the discovery of the Gunpowder Plot. These were revived for a period in Charles II’s reign, when Oates’s plot worked up a fanatical hatred against all professors of the ancient faith. In the mansions of the old Roman Catholic families we often find an apartment in a secluded part of the house or garret in the roof named “the chapel,” where religious rites could be performed with the utmost privacy, and close handy was usually an artfully contrived hiding-place, not only for the officiating priest to slip into in case of emergency, but also where the vestments, sacred vessels, and altar furniture could be put away at a moment’s notice.
It appears from the writings of Father Tanner that most of the hiding-places for priests, usually called “priests’ holes,” were invented and constructed by the Jesuit Nicholas Owen, a servant of Father Garnet, who devoted the greater part of his life to constructing these places in the principal Roman Catholic houses all over England.
“With incomparable skill,” says an authority, “he knew how to conduct priests to a place of safety along subterranean passages, to hide them between walls and bury them in impenetrable recesses, and to entangle them in labyrinths and a thousand windings. But what was much more difficult of accomplishment, he so disguised the entrances to these as to make them most unlike what they really were.
Moreover, he kept these places so close a secret with himself that he would never disclose to another the place of concealment of any Catholic. He alone was both their architect and their builder, working at them with inexhaustible industry and labour, for generally the thickest walls had to be broken into and large stones excavated, requiring stronger arms than were attached to a body so diminutive as to give him the nickname of ‘Little John,’ and by this his skill many priests were preserved from the prey of persecutors. Nor is it easy to find anyone who had not often been indebted for his life to Owen’s hiding-places.”
How effectually “Little John’s” peculiar ingenuity baffled the exhaustive searches of the “pursuivants,” or priest-hunters, has been shown by contemporary accounts of the searches that took place frequently in suspected houses. Father Gerard, in his Autobiography, has handed down to us many curious details of the mode of procedure upon these occasions – how the search-party would bring with them skilled carpenters and masons and try every possible expedient, from systematic measurements and soundings to bodily tearing down the panelling and pulling up the floors. It was not an uncommon thing for a rigid search to last a fortnight and for the “pursuivants” to go away empty handed, while perhaps the object of the search was hidden the whole time within a wall’s thickness of his pursuers, half starved, cramped and sore with prolonged confinement, and almost afraid to breathe lest the least sound should throw suspicion upon the particular spot where he lay immured.
After the discovery of the Gunpowder Plot, “Little John” and his master, Father Garnet, were arrested at Hindlip Hall, Worcestershire, from information given to the Government by Catesby’s servant Bates. Cecil, who was well aware of Owen’s skill in constructing hiding-places, wrote exultingly: “Great joy was caused all through the kingdom by the arrest of Owen, knowing his skill in constructing hiding-places, and the innumerable number of these dark holes which he had schemed for hiding priests throughout the kingdom.” He hoped that “great booty of priests” might be taken in consequence of the secrets Owen would be made to reveal, and directed that first he should “be coaxed if he be willing to contract for his life,” but that “the secret is to be wrung from him.” The horrors of the rack, however, failed in its purpose. His terrible death is thus briefly recorded by the Governor ot the Tower at that time: “The man is dead – he died in our hands”; and perhaps it is as well the ghastly details did not transpire in his report.
The curious old mansion Hindlip Hall (pulled down in the early part of the last century) was erected in 1572 by John Abingdon, or Habington, whose son Thomas (the brother-in-law of Lord Monteagle) was deeply involved in the numerous plots against the reformed religion. A long imprisonment in the Tower for his futile efforts to set Mary Queen of Scots at liberty, far from curing the dangerous schemes of this zealous partisan of the luckless Stuart heroine, only kept him out of mischief for a time. No sooner had he obtained his freedom than he set his mind to work to turn his house in Worcestershire into a harbour of refuge for the followers of the older rites. In the quaint irregularities of the masonry free scope was given to “Little John’s” ingenuity; indeed, there is every proof that some of his masterpieces were constructed here. A few years before the “Powder Plot” was discovered, it was a hanging matter for a priest to be caught celebrating the Mass. Yet with the facilities at Hindlip he might do so with comfort, with every assurance that he had the means of evading the law. The walls of the mansion were literally riddled with secret chambers and passages. There was little fear of being run to earth with hidden exits everywhere. Wainscoting, solid brickwork, or stone hearth were equally accommodating, and would swallow up fugitives wholesale, and close over them, to “Open, Sesame!” again only at the hider’s pleasure.

– text taken from Secret Chambers and Hiding Places, by Allan Fea, London, England, 1904

Saint Nicholas Owen came from a humble background.  He was born around 1550, into a pious Catholic family in Oxford. Two of his brothers became priests and one was a printer, but Nicholas became a carpenter, like his father. Nicholas was very small, and was nicknamed ‘Little John’. Like all of his family, Nicholas devoted himself to the Church, which was being heavily persecuted. He spent his time helping the head of the Jesuits in England, called Fr Henry Garnet. Together, they would visit all the Catholic priests in hiding, and because he was such a brilliant carpenter, Nicholas began making ingenious places where priests could hide away in Catholic houses, known as ‘priest-holes’. Before making any priest-hole, he would kneel down and spend some time in prayer for the priests who would hide there, including his own brothers. People say that there are many priest-holes made by St Nicholas that still haven’t been discovered. Nicholas Owen was arrested three times for his faith, but was released each time, because the authorities didn’t think he was important. When the authorities realized just who they had caught, the Secretary of State, William Cecil said “It was incredible how great was the joy caused by his arrest. Who knows how many he has hidden in his dark holes all over England!”
Because Owen knew so much, they decided to torture him viciously, stretching his body so much on the rack, that his guts burst open and he died under torture.
He never revealed any names of priests or their hiding places. As an expert hider of people, he was the mastermind in helping a famous priest escape from the Tower of London, and then he too went into hiding for the last time. Spies reported that Nicholas and some priests were hiding in a particular house, and for twelve days they searched the house but couldn’t find the hiding places. Eventually Saint Nicholas was starved out of his own priest- hole, along with another priest in hiding.
They had been living on one shared apple. Another Jesuit priest said of Saint Nicholas “I verily think no man can be said to have done more good of all those who laboured in the English vineyard. He made it possible for hundreds of priests and fellow Catholics to survive persecution”.
San Nicolas Owen

The Forty Martyrs of Sebaste (10 March)


March 10 – Honoring the Forty Holy Martyrs of Sebaste, Armenia (+320) – Their names are: Acacius, Aetius, Aglaius, Alexander, Angus, Athanasius, Candidus, Chudion, Claudius, Cyril, Cyrion, Dometian, Domnus, Ecdicius, Elias, Eunoicus, Eutyches, Eutychius, Flavius, Gaius, Gorgonius, Helianus, Herachus, Hesychius, John, Lysimachus, Meliton, Nicholas, Philoctemon, Priscus, Sacerdon, Severian, Sisinius, Smaragdus, Theodulus, Theophilus, VaIens, Valerius, Vivianus, and Xanthias.

The Breviary of St Pius V represents the martyrs praying as their sufferings began, “Forty we have entered into the stadium, let us receive forty crowns, o Lord, lest even one be lacking from this number. This number is held in honor. You adorned it with a fast of forty days; through it the divine Law entered into the world. Elijah, seeking God, obtained the vision of Him by a fast of forty days.”

Fr Alban Butler

Feast: March 10

From St. Basil’s Homily on their festival, Hom. 20, t. 1, p. 453, and three discourses of St. Gregory of Nyssa, t. 2, p. 203, t. 3, pp. 499, 504, followed by St. Ephrem. ed. Vatic. Gr. and Lat. t. 2, p. 341. St. Gaudentius, St. Chrysostom, quoted by Photius. See Tillemont, t. 5, p. 518. Ruinart, p. 523. Ceillier, t. 4, 162 Jos. Assemani in Cal. Univ. ad 11 Martii, t. 6, p. 172.

These holy martyrs suffered at Sebaste, in the Lesser Armenia, under the Emperor Licinius, in 320. They were of different countries, but enrolled in the same troop; all in the flower of their age, comely, brave, and robust, and were become considerable for their services. St. Gregory of Nyssa and Procopius say they were of the Thundering Legion, so famous under Marcus Aurelius for the miraculous rain and victory obtained by their prayers. This was the twelfth legion, and then quartered in Armenia. Lysias was duke or general of the forces, and Agricola the governor of the province. The latter having signified to the army the orders of the emperor Licinius for all to sacrifice, these forty went boldly up to him, and said they were Christians, and that no torments should make them ever abandon their holy religion. The judge first endeavoured to gain them by mild usage; as by representing to them the dishonour that would attend their refusal to do what was required, and by making them large promises of preferment and high favour with the emperor in case of compliance. Finding these methods of gentleness ineffectual, he had recourse to threats, and these the most terrifying, if they continued disobedient to the emperor’s order, but all in vain. To his promises they answered that he could give them nothing equal to what he would deprive them of; and to his threats, that his power only extended over their bodies which they had learned to despise when their souls were at stake. The governor, finding them all resolute, caused them to be torn with whips, and their sides to be rent with iron hooks; after which they were loaded with chains, and committed to jail.

After some days, Lysias, their general, coming from Caesarea to Sebaste, they were re-examined, and no less generously rejected the large promises made them than they despised the torments they were threatened with. The governor, highly offended at their courage, and that liberty of speech with which they accosted him, devised an extraordinary kind of death, which, being slow and severe, he hoped would shake their constancy. The cold in Armenia is very sharp, especially in March, and towards the end of winter, when the wind is north, as it then was, it being also at that time a severe frost. Under the walls of the town stood a pond, which was frozen so hard that it would bear walking upon with safety. The judge ordered the saints to be exposed quite naked on the ice;[1] and in order to tempt them the more powerfully to renounce their faith, a warm bath was prepared at a small distance from the frozen pond, for any of this company to go to who were disposed to purchase their temporal ease and safety on that condition. The martyrs, on hearing their sentence, ran joyfully to the place, and without waiting to be stripped, undressed themselves, encouraging one another in the same manner as is usual among soldiers in military expeditions attended with hardships and dangers, saying that one bad night would purchase them a happy eternity.[2] They also made this their joint prayer: “Lord, we are forty who arc engaged in this combat; grant that we may be forty crowned, and that not one be wanting to this sacred number.” The guards in the mean time ceased not to persuade them to sacrifice, that by so doing they might be allowed to pass to the warm bath. But though it is not easy to form a just idea of the bitter pain they must have undergone, of the whole number only one had the misfortune to be overcome; who, losing courage, went off from the pond to seek the relief in readiness for such as were disposed to renounce their faith; but as the devil usually deceives his adorers, the apostate no sooner entered the warm water but he expired. This misfortune afflicted the martyrs; but they were quickly comforted by seeing his place and their number miraculously filled up. A sentinel was warming himself near the bath, having been posted there to observe if any of the martyrs were inclined to submit. While he was attending, he had a vision of blessed spirits descending from heaven on the martyrs, and distributing, as from their king, rich presents and precious garments; St. Ephrem adds crowns to all these generous soldiers, one only excepted, who was their faint-hearted companion already mentioned. The guard, being struck with the celestial vision and the apostate’s desertion, was converted upon it; and by a particular motion of the Holy Ghost, threw off his clothes, and placed himself in his stead amongst the thirty-nine martyrs. Thus God heard their request, though in another manner than they imagined: “Which ought to make us adore the impenetrable secrets of his mercy and justice,” says St. Ephrem, “in this instance, no less than in the reprobation of Judas and the election of St. Matthias.”

In the morning the judge ordered both those that were dead with the cold, and those that were still alive, to be laid on carriages, and cast into a fire. When the rest were thrown into a waggon to be carried to the pile, the youngest of them (whom the acts call Melito) was found alive; and the executioners, hoping he would change his resolution when he came to himself, left him behind. His mother, a woman of mean condition, and a widow, but rich in faith and worthy to have a son a martyr, observing this false compassion, reproached the executioners; and when she came up to her son, whom she found quite frozen, not able to stir, and scarce breathing, he looked on her with languishing eyes, and made a little sign with his weak hand to comfort her. She exhorted him to persevere to the end, and, fortified by the Holy Ghost, took him up, and put him with her own hands into the waggon with the rest of the martyrs, not only without shedding a tear, but with a countenance full of joy, saying courageously: “Go, go, son, proceed to the end of this happy journey with thy companions, that thou mayest not be the last of them that shall present themselves before God.” Nothing can be more inflamed or more pathetic than the discourse which St. Ephrem puts into her mouth, by which he expresses her contempt of life and all earthly things, and her ardent love and desire of eternal life. This holy father earnestly entreats her to conjure this whole troop of martyrs to join in imploring the divine mercy in favour of his sinful soul.[3] Their bodies were burned, and their ashes thrown into the river; but the Christians secretly carried off or purchased part of them with money. Some of these precious relics were kept in Caesarea, and St. Basil says of them: “Like bulwarks, they are our protection against the inroads of enemies.”[4] He adds that every one implored their succour, and that they raised up those that had fallen, strengthened the weak, and invigorated the fervour of the saints. SS Basil and Emmelia, the holy parents of St. Basil the Great, St. Gregory of Nyssa, St. Peter of Sebaste, and St. Macrina, procured a great share of these relics.[5] St. Emmelia put some of them in the church she built near Anneses, the village where they resided. The solemnity with which they were received was extraordinary, and they were honoured by miracles, as St. Gregory relates. One of these was a miraculous cure wrought on a lame soldier, the truth of which he attests from his own knowledge, both of the fact and the person who published it everywhere. He adds: “I buried the bodies of my parents by the relics of these holy martyrs, that in the resurrection they may rise with the encouragers of their faith; for I know they have great power with God, of which I have seen clear proofs and undoubted testimonies.” St. Gaudentius, bishop of Brescia, writes in his sermon on these martyrs: “God gave me a share of these venerable relics, and granted me to found this church in their honor.”[6] He says, that the two nieces of St. Basil, both abbesses, gave them to him as he passed by Caesarea, in a journey to Jerusalem; which venerable treasure they had received from their uncle. Portions of their relics were also carried to Constantinople, and there honored with great veneration, as Sozomen[7] and Procopius[8] have recorded at large, with an account of several visions and miracles, which attended the veneration paid to them in that city.

Though we are not all called to the trial of martyrdom, we are all bound daily to fight, and to conquer too. By multiplied victories which we gain over our passions and spiritual enemies, by the exercise of meekness, patience, humility, purity, and all other virtues, we shall render our triumph complete, and attain to the crown of bliss. But are we not confounded at our sloth in our spiritual warfare when we look on the conflicts of the martyrs? “The eloquence of the greatest orators, and the wisdom of the philosophers were struck dumb: the very tyrants and judges stood amazed and were not able to find words to express their admiration, when they beheld the faith, the cheerfulness and constancy of the holy martyrs in their sufferings. But what excuse shall we allege in the tremendous judgment, who, without meeting with such cruel persecution and torments, are so remiss and slothful in maintaining the spiritual life of our souls, and the charity of God! What shall we do in that terrible day when the holy martyrs, placed near the throne of God, with great confidence shall display their glorious scars, the proofs of their fidelity? What shall we then show? shall we produce our love for God? true faith? a disengagement of our affections from earthly things? souls freed from the tyranny of the passions? retirement and peace of mind? meekness? alms-deeds and compassion? holy and pure prayer? sincere compunction? watching and tears? Happy shall he be whom these works shall attend. He shall then be the companion of the martyrs, and shall appear with the same confidence before Christ and his angels. We beseech you, O most holy martyrs, who cheerfully suffered torments and death for his love, and are now more familiarly united to him, that you intercede with God for us slothful and wretched sinners, that he bestow on us the grace of Christ, by which we may be enlightened and enabled to love him.”[9]


1- The acts, and the greater part of the writers of their lives, suppose they were to stand in the very water. But this is a circumstance which Tillemont, Baillie, Ruinart, Ceillier, and others correct from St. Basil and St. Gregory of Nyssa.
2- St. Gregory of Nyssa says that they endured three days and three nights this lingering death, which carried off their limbs one after another.
3- St. Ephrem, Or. in 40 Mart. t. 2, Op. Gr. and Lat. 54, ed. Nov. Vatic. an. 1743.
4- 2 St. Basil,, Or. 20, p. 459.
5- St. Greg. Nyss. Or. 3, de 40 Mart. t. 2, pp. 212, 213.
6- S. Gaud. Brix. Serm. 17, de 40 Mart.
7- L. 9, c. 1, 2.
8- L. 1, de aedific, Justinian, c. 7.
9- S. Ephrem Homil. in SS. Martyres, Op. Gr. and Lat. ed. Vat. an. 1743, t. 2, p. 341.
(Taken from Vol. III of “The Lives of the Fathers, Martyrs and Other Principal Saints” by the Rev. Alban Butler, the 1864 edition published by D. & J. Sadlier, & Company)

Sermon by St. Basil the Great

Bounteous benevolence, unsquandered grace, ready help for Christian, a church of martyrs, an army of trophy-bearers, a chorus of those giving praise.  How much effort would you expand in order to find one who would importune the Lord on your behalf? They were forty, sending up a unanimous prayer.  Where there are two or three gathered together in the name of the Lord, there He is in the midst of them. But where there are forty, who doubts the presence of God? The one who is in trouble takes refuge in the forty, the one who rejoices hastens to them – the former to find release from difficulties, the latter to protect his prosperity.  Here a pious woman is found praying for her children, begging for the return of her husband who is away, for his safety because he is sick.  Let your petitions be with the martyrs.  Let boys imitate those of their own age; let fathers pray to be fathers of such children; let mothers learn the story of a good mother.

Oh holy chorus! O hallowed battalion, O unbroken fighting order! O common guards of the human race! Good companions in time of anxiety, helpers in prayers, most powerful ambassadors, stars of the world, flowers of the churches.  The earth does not hide you; instead, heaven accepts you.  The gates of paradise have opened for you.  The sight is worthy of the army of angels, worthy of patriarchs, prophets, the just. Men in the very flower of youth, despising life, loving the Lord above parents, above children.  Having the vitality of their age, they looked down on the temporary life in order to glorify God with their limbs.  Becoming a spectacle for the world and for angels and for human beings, they raised the fallen, they strengthened the ambivalent, they doubled the desire of the pious.  All of them raised the one trophy on behalf of piety and were crowned with the one crown of justice too, in Christ Jesus our Lord, to whom be the power and the glory forever and ever. Amen.


Fr. Francis Xavier Weninger, 1877

In the time of Constantine the Great, the city of Sebaste was witness of a magnificent spectacle of Christian heroism, in the forty soldiers who sacrificed their lives for the Faith of Christ. Licinius, to whom Constantine had entrusted the government of a portion of the empire, was at first very friendly to the Christians, but afterwards played the part of a cruel tyrant towards them. He issued an edict to all the prefects to force the Christians to adore the pagan gods, and, in case of their refusal, to condemn them to death. Agricola, Governor of Armenia, published the imperial mandate and summoned the Christians before, him. The first to answer this summons were forty brave soldiers of the garrison of Sebaste. They openly proclaimed themselves followers of Christ and ready to suffer tortures, and even death, rather than deny their faith. Lysias, their general, endeavored by praising their former bravery, by promising them imperial favors and rewards, and finally by threatening them with an ignominious death, to turn them from their holy purpose of remaining disciples of the Crucified. The Christian heroes, however, fearlessly declared, that in a case where the honor of the King of kings and their own eternal welfare were at stake, they disregarded promises and threats, and scorned the favor or displeasure of the Emperor.

The Governor, provoked to anger, ordered the holy confessors to be bound with chains and cast into dungeons. He called them again and again before his tribunal, but, finding them always firm in their faith, inflicted cruel tortures on them and sent them back, to prison. During their confinement, they exhorted each other to perseverance with these words: “We have borne so many hardships, so often exposed our lives in the service of an earthly sovereign, and in defence of our country: shall we do less for the King of Heaven and in behalf of our own souls?” In this manner they encouraged each other, and begged of the Lord that He would strengthen them in their impending martyrdom. They employed a portion of their time in singing the Divine Praises. Our Saviour did not fail to assist and console His servants. In a vision, He addressed them in these terms: “The beginning is good, but he only who perseveres to the end will be saved.” Shortly after this, sentence was pronounced on the forty martyrs, and immediately carried out.

They were first struck on the mouth with stones, and at nightfall conducted, in the middle of winter, to a frozen lake. They were condemned to sit there, naked, until death should put an end to their sufferings. There was also a hot bath in readiness, at a neighboring house, for those who should chance to go over to the service of the idols.

As soon as the Christian soldiers reached the lake, they took off their clothes and went out on the ice. Here they continued their praises of God, earnestly asking for the Divine assistance. “We are forty going on the ice,” said they, “grant, O merciful Lord, that forty also may be crowned, and that none lose his crown. It is a favored number, which Thou hast ennobled by Thy holy fast. Elias sought and found God by a fast of forty, days.” Near the martyrs were stationed the guards to watch that no one should escape. Some hours had already passed; the heroes still persevered in glorifying God by their chants, and continued to offer supplications to the throne of the Most High: the guards, however, had fallen asleep: the prison-keeper alone was watching. He suddenly beheld the martyrs environed by a shining light, and angels descending from heaven with magnificent crowns in their hands, which they placed on the heads of the soldiers. He remarked, however, that only thirty-nine were crowned. He said to himself: “There are forty Christians on the lake; where is the crown of the other one?” The mystery was soon solved. One of the number, unable to endure the cold any longer, had crawled to the bath, and by this act, denied his faith.

But God did not suffer this inconstancy to go unpunished, for the wretch died soon after entering the bath, losing his life and precipitating himself into the flames of hell; thus, by seeking to escape short sufferings, he also forfeited the heavenly reward due to perseverance. The thirty-nine were much grieved at this desertion, but they were gladdened by seeing the prison-keeper himself filling up their number again. For, reflecting on what he had just witnessed, he concluded that the faith of the Christians must be the only true one. Awaking the guards, he related to them his vision, and cried out, in a loud voice: “I also am a Christian, and will live and die with the Christians.” He stripped off his garments, and, joining the martyrs on the, lake, begged them to petition the Lord to bestow a similar crown on him. Their prayer was heard, for an angel came down from heaven with the crown.

At the break of day, everything that had occurred in the night was reported to the Governor. He immediately ordered the forty martyrs to be drawn out of the lake, their limbs to be broken with clubs, and the bodies to be thrown into the fire. The icy water had deprived all of life, with the exception of one, who, being younger, was possessed of greater power of endurance. The name of this one was Melitho. His mother, seeing him still alive, said to him: “Persevere only a little longer, my child; Jesus is standing at the gate of heaven, hastening to your assistance.” In the mean while, the bodies of the other confessors had been thrown into a cart and were carried to the burning pile. The mother, perceiving that her son was left behind, in the hope of bringing him over to the worship of the idols, took him on her shoulders, in order to place him on the cart or on the pile. Whilst carrying him, she encouraged and exhorted him to persevere by considerations on the shortness of life and the eternity of the reward. The courageous youth, whilst listening to the words of his mother, gave up the ghost. The pious mother, however, completed her task, and laid the corpse with those of the other martyrs, that he might be united, even in death, with his companions. Saint Basil, Saint Gregory of Nyssa, and many other holy fathers, delivered sermons, full of instruction and unction, on these holy martyrs.


Martyrdom of St Anne Line (27 February 1601)

“I have been condemned for granting hospitality to a Catholic priest; yet I am so far from repenting that I would like to have hosted a thousand of them, instead of just one.”

On Candlemas, February 2, 1601, Jesuit priest, Father Francis Page, was celebrating Mass for the Feast of the Presentation of Our Lord in the Temple at the safe house in London run by Anne Line.

Father John Gerard, SJ, author of the memoir Autobiography of a Hunted Priest had asked the widowed Catholic convert to be the housekeeper for the Catholic priests staying in London. On that day, the safe house proved to be none too safe, as pursuivants entered the house as Mass was in progress. Father Page was able to discard his vestments and mingle with the congregation, but Anne Line was not able to escape.
Since she was the keeper of the house, and the pursuivants had found an altar, vestments, and all the altar vessels for the celebration of Catholic Mass, Anne Line was arrested.
She was held and tried and executed for harboring and assisting priests on February 27, 1601. One of the priests executed that day after her at Tyburn, Blessed Roger Filcock, had once been a guest in the safe house. Father Francis Page was eventually captured and executed on April 20, 1602. St. Anne Line is one of the Forty Martyrs of England and Wales canonized by Pope Paul VI in 1970–she shares a separate feast with St. Margaret Clitherow and St. Margaret Ward. Blessed Roger Filcock (and his companion on the way to Tyburn, Blessed Mark Barkworth) were beatified by Blessed John Paul II in 1987 among the 85 Martyrs of England and Wales, and Blessed Francis Page was beatified by Pope Pius XI in 1929, among 136 martyrs of England and Wales.


† London, England, 27 February 1601

Canonized on October 25, 1970 by Pope Paul VI.

The second daughter of William (or John) Heigham and Anna Alien, Anna was born in Dunmow, Essex. Converted to Catholicism together with her brother William, she was with this disinherited and driven out of the house by her father, a proud Calvinist, who had unnecessarily also tried to make her apostate. Shortly thereafter Anne married Ruggero Line, also a converted Catholic, who had suffered the same fate for the faith as his wife. But she soon remained alone and without resources because her husband, arrested in 1586, while listening to the S. Mass, and sentenced to life imprisonment, then changed into perpetual exile, went to settle in Flanders, where he still lived eight years poorly, perceiving a small pension granted to him by the King of Spain and of which he sent part to his wife in London. Widowed in 1594 and very run down in health, Anna found herself more afflicted than ever by need, having to trust only divine Providence for her livelihood. When in 1595 the Jesuit John Gerard established in London a house of shelter for priests who came new to the city, or who already exercised the ministry there, Anna was called to govern and administer it, a task that she carried out day by day with the affection of a mother and the devotion of a handmaid, until she fell on suspicion of the persecutors, especially after gerard’s escape from the tower prisons in 1597. Forced to change residence, she went to live in a very secluded house, where nevertheless, for the delination of a neighbor, she was captured on 2 Febb. 1601 by a handful of gunmen and locked up in Newgate prisons. Dragged shortly afterwards to court, where it was necessary to lead her to a chair, so serious were her health conditions, she was tried by Judge Popham, on charges of giving refuge and assistance to missionary priests. Found guilty of the offence by a complacent jury, she was sentenced to death, and executed at Tyburn on 27 Feb. 1601, together with the Jesuit Roger Filcock, his confessor and friend, and the Benedictine Marco Barkworth. Before turning his head to the master, he declared aloud to the surrounding crowd: “I have been condemned for granting hospitality to a Catholic priest; yet I am so far from repenting that I would like to have hosted a thousand of them, instead of just one.” Raised by Pius XI to the honor of the altars, on 15 Dec. 1929 Blessed Anna is commemorated on February 27.

Resistance Podcast 143: Answers on Vaccination Morality w/ Fr. Ripperger

Fr. Ripperger graciously did an interview on the topic of vaccinations and the morality of them/  We touched on topics of fetal cells to the COVID vaccines.  This is probably too spicy for YouTube to post it there so I put it on other platforms

WATCH ON: Odessy / Bitchute / LBRY / UGEtube / Rumble / BrandNewTube

Click any of the above platforms to watch the interview

Vaccination: a Catholic Perspective is a great book on this topic that just came out that we bring up in the interview

For Fr Ripperger’s Books Please Click the Photo