Contents

Historical Examples Of Approved Theologians Teaching Error – Related article by MHFM: "A false doctrine has become somewhat widespread in our day among those who deny the Church’s teaching on salvation and baptism. The error involves elevating the fallible writings of certain ‘approved’ theologians to the status of the Magisterium. This is a grave mistake which denies the true rule of faith (the magisterial proclamations) by substituting another in its place (the fallible teaching of theologians). Having adopted a false rule of faith, these people fall into various errors and heresies, especially on the issue of salvation. This file will be dedicated to historical facts which completely expose the falsity of such a position. This file will be expanded as time permits."

From True Devotion To the Blessed Virgin Mary, Nos. 213-225
Wonderful Effects of this Devotion

213. My dear friend, be sure that if you remain faithful to the interior and exterior practices of this devotion which I will point out, the following effects will be produced in your soul:

1. Knowledge of our unworthiness

213. By the light which the Holy Spirit will give you through Mary, his faithful spouse, you will perceive the evil inclinations of your fallen nature and how incapable you are of any good. Finally, the humble Virgin Mary will share her humility with you so that, although you regard yourself with distaste and desire to be disregarded by others, you will not look down slightingly upon anyone.

2. A share in Mary's faith

214. Mary will share her faith with you. Her faith on earth was stronger than that of all the patriarchs, prophets, apostles and saints.

3. The gift of pure love

215. The Mother of fair love will rid your heart of all scruples and inordinate servile fear.

4. Great confidence in God and in Mary

216. Our Blessed Lady will fill you with unbounded confidence in God and in herself: Because you will no longer approach Jesus by yourself but always through Mary, your loving Mother.

5. Communication of the spirit of Mary

217. The soul of Mary will be communicated to you to glorify the Lord. Her spirit will take the place of yours to rejoice in God, her Saviour, but only if you are faithful to the practices of this devotion.

6. Transformation into the likeness of Jesus

218. If Mary, the Tree of Life, is well cultivated in our soul by fidelity to this devotion, she will in due time bring forth her fruit which is none other than Jesus.

7. The greater glory of Christ

222. If you live this devotion sincerely, you will give more glory to Jesus in a month than in many years of a more demanding devotion.

• 2016-12-15 - Banned from Cathinfo.com, Cathinfo Exposed, Matthew Exposed (By Jerome)

• 2016-12-08 - Banned from SuscipeDomine.com, SuscipeDomine Exposed, Kaesekopf Exposed (By Jerome)

• 2016-12-02 - On the Fewness of the Saved According the Bible, Saints and Blesseds

We wrote in our Spiritual Info article a while ago: “We ourselves do not watch any videos anymore except exclusively when for the sake of making videos [for our website]. We also try to avoid reading any secular news or other worldly websites. Now we only listen to audio, having all the movable images blocked. [See the Chrome/Opera/Vivaldi and Firefox/IceDragon sections on how to watch youtube while the video screen remains hidden (the video screen can still be activated easily with one click).] On youtube, when we watch something on youtube, we do not watch the videos but only listen to them by downloading them as audio (or video) and listened to them only in audio [as described in the links], or at least, by avoiding watching at the screen if we were watching it on youtube by scrolling down so that the player is not seen, or on other video sites [this was our approach before we learned that the video screen could be hidden with extensions]. Anyone who cares about virtue and about their eternal salvation and for those who fear not to offend God by viewing or seeing bad scenes or images, will of course do the same thing, since it’s almost impossible to watch anything today that does not contain immodesty or that will harm one’s virtue. Even purely Christian films, whether on tv or youtube, have many bad and unacceptable scenes, statues or images in them. What then could be said about more secular media, documentaries, or series?”

So if someone wonders how we could have made a film like “Are You Ready?” while at the same time teaching to others of the necessity of not watching dangerous media (most of this film's scenes were taken from evil secular movies) know that it was made in 2009 when we still watched media and were not as careful as we are now. And it was definitely not a good idea or lawful according to God's holy law to have made such a video by having scrolled through such dangerous movies and taking out all those scenes. The person who made this film also testified after the fact that he was deceived by the devil and that he saw many bad and tempting scenes while making the film. The latest public English movie we made, compiled and enhanced and uploaded to our website was the Antipope Francis film in 2014, but even religious videos and images cannot be 100% safe and hence could be an occasion of sinning. Because we know how dangerous the media can be, and because we became stricter on avoiding bad occasions as time went on, we generally avoid it all the time now even though we did not to this before. The same can be said about images.

Before when we were more stupid we did search for images in Google Images for our articles (even more secular articles) or automatically included the images contained in other peoples articles and did not always surf the internet in a general sense with images blocked, which is a highly stupid thing to do and an occasion of sinning since the internet is completely filled with immodesties and occasions of sinnings. (Sadly even most so-called traditional Catholics show such images or videos that contain immodesties on their websites – some showing more immodesties, some less^[1].) But we don't do this any longer and we usually don't even care about having any images at all anymore for our articles.

Perhaps if we think some image have some necessity and is safe to look at we can include it or look at it, such as, for example, an image of Our Lady of Guadalupe that can be viewed in the Our Lady of Guadalupe Wikipedia entry, which should be a more safe approach than searching for it in Google Images. Also some Windows 10 images have recently been used in the How to disable Windows 10 advertisements section and been searched for in Google Images in a safe way* or been borrowed from other articles, but only because such images generally ought to be safe, and hence they would be more “excusable” to look for when one have a necessity. One generally can assume what topics and images ought to be safe and not include any people or women in them, and if one don't have this assurance, one must be absolutely careful or even avoid it completely since this could be an occasion of sinning. *But even when an image or images are thought to be more safe or necessary, still, one should not look at such an image directly when searching for it or when opening it or enabling it with Wizmage: in order that one may not get exposed to anything immodest directly to one's face. It also helps me personally that I have poor near sight, since this means I can look outside my glasses in order to try to discern beforehand (with bad sight) whether the image or images are deemed safe or not and whether it is just a normal Windows image without any people or women in it etc. When one don't know that a webpage and image is safe, one must be very careful before enabling it and looking at it.

Yes, one needs to be careful if one wants to be saved, and those who are not careful about themselves and just expose themselves to all kinds of dangers (as almost all people do today, whether they be self-professed Traditional Catholics or not as detailed in this post) will not be saved, since they will be abandoned by God and fall into sin, as explained in another article.

Note carefully: A person who watches secular media (even religious media or movies can be, and many times are, unsafe to watch, as—to give only one example—the notoriously immoral religious film Becket shows!) or don't surf the internet with images blocked and with an ad blocker, can hardly be said to be “careful”, however “careful” he thinks he is, since he is exposing himself daily to occasions of sinnings and immodesties, which means that such a person will damned in the end since he will fall into some sin and be abandoned by God: “He can sometimes be absolved, who remains in a proximate occasion of sinning, which he can and does not wish to omit, but rather directly and professedly seeks or enters into.” (Condemned statement by Pope Innocent XI, Various Errors on Moral Matters #61, March 4, 1679). And “Brother Roger, a Franciscan of singular purity, being once asked why he was so reserved in his intercourse with women, replied, that when men avoid the occasions of sin, God preserves them; but when they expose themselves to danger, they are justly abandoned by the Lord, and easily fall into some grievous transgressions.” (St. Alphonsus Liguori, The True Spouse of Jesus Christ, Mortification of the Eyes, p. 221). Here we can see that a person who does not avoid the occasions of sinning cannot be absolved and hence cannot be saved, and that those who do not avoid dangerous occasions will be abandoned by God and infallibly fall into sin. Yet despite this Catholic truth, this is almost exactly how all people live today, whether they claim to be Traditional Catholics or not, as seen in this post and by their bad will and resistance to the truth. So what does this tell us? It tells us that few are saved indeed (Mt. 7:13), which is absolutely true,—and has been true in all ages,—but even more so today!

^[1] Lamentably, even so called Catholics nowadays have no clue about the Church’s teaching about abstaining from all occasions of sin, and the blindness concerning purity and modesty is almost total even among those who call themselves traditional Catholic, which we have sadly experienced over and over again, until we understood that we would be forced to not watch any motion picture at all, even by so called traditionals. Sad to say, many times it seems that the more “traditional” an organization or group claims to be, the less they have any clue about what true modesty and purity is. Indeed, even an organization like “Most Holy Family Monastery” which is viewed by most so called Catholics as an ultra-traditional and ultra-strict organization, has no clue about even normal decency, and posted a picture of a totally nude statue of a man which showed the genitals or private sexual parts. In the video called “Fr.  Z’s...”, which no one is allowed to watch on the screen as it is indecent, (but it can be lawfully listened to without seeing the video, motion picture or screen) MHFM was critiquing another man who had posted the picture of a statue of a muscular and totally naked man that was very life like, and thus could tempt many women. MHFM were of course right in criticizing him for tempting women by this naked picture, but then, in a fit of diabolical stupidity, MHFM themselves reposted this indecent image in the video for the whole world to see.

Also a so called traditional writer of the website traditioninaction.org even diabolically defends himself in publicly posting nude, half nude or totally immodestly posing or dressed women, such as in bikini’s, on his website for the purpose of “exposing” the Vatican II corruption. This person actually compared himself – when publicly posting mortally sinful inducing images for the whole world to see – with “When a lawyer in a courtroom describes details of the sexual humiliation suffered by a victim of a pedophile priest, he is not doing so to promote immorality or induce the members of the jury to sin.” But this is a false argument since what is occurring behind closed doors (and that is not for the public) and for a legal purpose has no comparison with his own action of publicly posting immodest and mortally sinful inducing images for not only the whole world to see, but also for minors, youths, the married, the weak and even the old alike!

Also, it is an injustice to compare the current worldly and ungodly prosecuting system with the more honorable Catholic prosecuting system of old where more effort and weight was put on personal testimonies and oaths of that something actually took place without necessarily having to go into unnecessary, graphic details. (The moral standard was also much higher in the past.)

This devil–and in the following post a name was given: Atila Guimarães–and his accomplices (i.e., the whole TIA Staff) also said recently when he defended himself after being accused for posting pictures that could only be described as pornographic: “If we would have completely covered with black stripes the provocative parts [of the nude model] of those photos, many would say that they do not prove anything; perhaps you would be among those. Since we let our readers know who that woman the Pope embraced actually is – distorting as much as possible those photos without destroying the evidence – you jumped against us claiming that you are scandalized and accusing us of promoting sin.”

The person who accused TIA rightly objected that: “Graphic photos simply have absolutely no place among the faithful even in this context. St. Paul the apostle himself once stated in Ephesians 5: 11-12: “Take no part in the fruitless works of darkness; rather expose them, for it is shameful even to mention the things done by them in secret.” If it is “shameful even to mention the things done by them,” then all the more it is shameful to show it to the faithful!…To view the porn that you published was not my intent^[2] and I exitted the screen immediately after beginning to view accidentally^[2]. The images of the flesh especially when presented in such a salacious manner as those poses, are intrinsically evil and powerful! To include them in your reporting is like providing crack cocain to the audience to pass around (or maybe even to inhale) in a presentation on drug abuse so they can verify that “Yes, the purpetrator was using this.” [A good comparison since lascivious images affects the body and mind in the same way as a drug affects the body and mind into sensuality.] The danger of increasing the abuse is even more likely in that the internet users such as myself typically take in the information while all alone, and if I wanted to I could easily keep some and no one would be the wiser.”

The article and images the reader was “accidentally” exposed to said this: “We reproduce some of the [nude] model’s poses below to brief our readers and allow them to evaluate the inconceivable moral abyss into which Francis is dragging present day Rome [by having embraced this woman]”.

No one ever needed to see such pictures to be able to understand truths of the Christian Faith, or in order to be saved. This is just a sinful excuse. Indeed, in a courtroom, when a criminal is being judged, for example, for possessing or selling drugs, the jury or judge does not try the drugs to see whether it is really drugs or not, but a single lab confirms this through a test, and the reason why not all in the courtroom does try it, is in part because all understand that drugs are harmful. This is a perfect example to sensual pictures. Since these pictures act like a drug on the man or woman who look at them: one must do all in one’s power to restrict access to these and similar things so that the weak may not fall and enter hell. So those who watch films or videos which they do not know with certainty has nothing lascivious in it, are committing the exact same act as a person who would say to another person: “Look, this pill may kill my soul, and place myself in the occasion of sinning, but I will have a taste and see whether it is evil or not!” Who but a madman would act in this way, and yet, this is exactly what most people do right now, when they tempt themselves or others by placing themselves in the occasion of sin.

Until our death, we are obligated under pain of mortal sin to avoid all occasions of sin. St. Alphonsus tells us in On Avoiding the Occasion of Sin: “Now, no one can receive absolution unless he purpose firmly to avoid the occasion of sin; because to expose himself to such occasions, though sometimes he should not fall into sin, is for him a grievous sin.” Indeed, “The catechist must explain that those who do not abstain from voluntary proximate occasions of grievous sin are guilty of a mortal sin, even though they have the intention of not committing the bad act, to the danger of which they expose themselves”. St Augustine’s Confessions reiterates this point: “I resist seductions of the eyes, lest my feet with which I advance on Your way be entangled; and I raise my invisible eyes to You, that You would be pleased to pluck my feet out of the net.”

When sensual pictures exist that shows us something we need to explain or expose to others, they must be described in text rather than in a picture, as the picture works in the same way as drugs on a drug addict. There can be no doubt that countless billions of souls have been damned because of lascivious acts in films as well as sensual pictures, and yet so called Christians are totally clueless to this truth that one can even understand from the light of natural reason. Thus, the only logical solution to our evil times, is to totally cut off watching all motion picture media.

This is truly the great challenge of our evil times: to be able to resist to watch media even though it is so delightful and fun to do so. Most people do not even try to cut off watching media or surfing the internet completely with images disabled, but are totally hooked on it like a drug addict, and this is undoubtedly a great reason, if not the greatest reason, why they will be damned. Since people nowadays do not resist their evil inclination to place themselves in the occasion of sinning, it is easy to see why so few nowadays possess any virtues, and why almost all are non-Catholic heretics. Simply said, one must choose whether one values one’s soul above the pleasure of watching a screen or seeing images for a little and brief moment in this short life. A person who is God-fearing and who fears hell and often meditates on death and the eternal punishment of the damned, will of course not hesitate one moment to cut of all occasions of sinning. Those, however, who presumptuously scorns to listen to these facts of both the Natural Law as well as the teaching of the Church and Her Saints, refusing to meditate on hell and the punishment of going against God’s Eternal Law, will experience eternal hell at the moment of death, but then it will be too late to amend.

^[2] Even though this person said his intent was not to see such graphic pictures, still, he might not have been unaware of the fact what kind of images this website posts, and hence he should not have entered this article even to begin with (with images enabled) since this would have been an occasion of sinning. But even if this website only posted “lesser immodesties”, that would still not make it lawful to look at such images or watch such videos (and they post a lot of those also), of course. Many people sadly seem to think that only “graver immodesties” are to be avoided while “lesser immodesties” can be indulged in! But they who think like this are greatly mistaken and are deceived by the devil and will go to Hell for their lack of fear of God and for their willful occasions of sinnings unless they repent and stop exposing themselves, as explained by Bl. Pope Innocent XI, St. Alphonsus, and Pope St. Gregory the Great:

Bl. Pope Innocent XI, Various Errors on Moral Matters #61, March 4, 1679: “He can sometimes be absolved, who remains in a proximate occasion of sinning, which he can and does not wish to omit, but rather directly and professedly seeks or enters into.” – Condemned statement by Pope Innocent XI.

St. Alphonsus Liguori, Mortification of the Eyes: “But I do not see how looks at young persons of a different sex can be excused from the guilt of a venial fault, OR EVEN FROM MORTAL SIN, when there is proximate danger of criminal consent. "It is not lawful," says [Pope] St. Gregory, "to behold what it is not lawful to covet." The evil thought which proceeds from looks, though it should be rejected, never fails to leave a stain upon the soul.” (The True Spouse of Jesus Christ, p. 221)

St. Bernard teaches that to preserve chastity, and, at the same time, to expose oneself to the proximate occasion of sin, “is a greater miracle than to raise a dead man to life.” In explaining the fifth Psalm, St. Augustine says that “he who is unwilling to fly from danger, wishes to perish in it.”

Most people who view and search for such immoral images, even for a “good” motive, obviously do this with a direct and secret “delight”; for if they did not like what they were doing they would obviously feel a deep horror over the fact that they are offending God and harming their own and other people’s soul, and that they are doing things that are contrary to God’s law of charity and morals etc., and if so, they would obviously seek a way so as not to expose themselves to this sinful occasion anymore; and if they do not feel any horror over the fact that they are offending God and harming their own soul and that of their neighbor, and if they do not seek a way to avoid putting themselves in this situation again in the future (such as by making a firm resolution not to view or search for such images anymore): it is a clear and infallible sign that they like what they are doing and hence they fall under the direct condemnation of Jesus Christ, and they commit a mortal sin since they have an “intention of persevering” doing this sin, for “the smallest sin, lusted after, is enough to damn anyone from the kingdom of Heaven, who does not repent.” (Jesus speaking to St. Bridget, Book 1, Chapter 32) It is a sin to put oneself in the occasion of sinning, hence that all those are damned who do this with a will to persevere in doing it:

“Moreover, know that just as all mortal sins are very serious, so too a venial sin is made mortal if a human being delights in it with the intention of persevering.” (The Revelations of St. Bridget, Book 7, Chapter 27)

It goes without saying, but no one may enter this website with images on or watch their evil image section (traditioninaction.org’s) “exposing” corruption since it is a mortal sin to behold such things and an occasion of sin; the same applies to novusordowatch.org and similar evil websites posting lascivious and nude images or directly links to them; but novusordowatch.org is worse since they have a function that pops up their other articles and related images to that article at the bottom of their website (or had at the time when the novusordowatch.org article was written), which means that any image may be displayed there according to their perverted standard, which means that even if you read a religious article with images on that you deemed safe, something immodest may be forced in your face against your will when scrolling down. This is why we stress that one must avoid having pictures on when surfing nowadays, for even the most so called traditional websites are totally clueless about what modesty and occasion of sin is. What then are one to say about more secular websites?

• The most mayor update was for the Opera webbrowser since it was found out afterwards that Opera indeed can install Chrome extensions (and other Chromium based browsers can do this also, such as Vivaldi). So this means that Opera is in fact just as good and safe as Google Chrome is now because of that. See the Opera or Google Chrome section on how to install Chrome extensions for this browser if you want to use this browser.

• Another important update was for the Wizmage Image Blocker. Before it said that this program did not block youtube comment thumbnails and similar images, which was true with the default settings, but this could be changed so that it will block smaller images as well. So this is an important update to be aware of in order to make Google Chrome even more safe to use. See the updated Wizmage Image Blocker section for all the new information with accompanying images on how to change this setting. (Note: You will still need to use and install Fast Image Blocker and use it alongside since Wizmage still does not block every image, nor does it always block them immediately when entering a website or moving back and forward.)

• I also added an additional solution to a common problem when using Fast Image Blocker. Problem: When I enter a PDF file with Google Chrome or Opera the PDF file won’t open or load and the screen remains black. Solution: Temporarily disable Fast Image Blocker, reload the page and the PDF file will load and show itself (don’t forget to enable the image blocker again afterwards!). This problem happens because Fast Image Blocker apparently blocks Chrome’s and Opera’s internet images of the PDF file when looking at it from the webbrowser. This problem does not happen in Firefox since Firefox uses another approach in showing PDF files.

If someone already did read the articles and implemented some of the extensions as recommended, it is advised that you look through those sections and images relevant to you in order to see whether some new information has been added, since some changes and useful and necessary additions has been made to almost every section.

http://www.lulu.com/content/paperback-book/hell-in-the-minds-eye/19446806

http://www.lulu.com/content/paperback-book/important-spiritual-information-you-must-know-about-to-be-saved/19465854

• 2016-08-29 - Les Baisers et Touchers Effectués Pour Des Motifs Sensuels et Lascifs Sont Condamnés Comme Des Péchés Mortels

• 2016-08-29 - Préliminaires, Masturbation, Stimulation Orale et Anale Intrinsèquement Mauvais et Contre la Loi Naturelle

• 2016-08-29 - Des Pensées et Fantasmes Sexuels à L’intérieur et à L’extérieur de L’acte Conjugal

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Portuguese

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Albanian

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Dutch

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French

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Italian

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German

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Polish

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Swedish

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Spanish

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"Pray, pray a great deal, and make sacrifices for sinners, for many souls go to hell, because they have no one to pray and make sacrifices for them." ---- The Blessed Virgin Mary at Fatima: August 19, 1917

Objection: There’s no evidence that a life of chastity or celibacy is a more holy or virtuous life than getting married, and those who try to say that celibacy or chastity is better than marital life, are just influenced by the prudish, false and heretical Manichean and Stoic teachings and worldviews which both extolled chastity and generally rejected as gross or evil the sensual pleasures of the flesh. Many of the Fathers and the Saints were very prudish in their worldview since they were heavily influenced by the heretical Manichean and Stoic teachings concerning marriage and sexual desire that flourished during their time, and that is why they taught that chastity or celibacy is a more holy or virtuous life than getting married. Indeed, the Fathers even go further than that, teaching that sexual desire and the normal, marital act even in marriage can be dangerous or harmful for the soul. In addition, the teaching of the Fathers and the Saints that one should despise and reject one’s sexual desires even in marriage, is outrageous and reek of gnosticism, and the Bible and the Church totally rejects this view of theirs as well as their other errors concerning sexual pleasure, marriage and celibacy.

Question: Isn’t it true that as long as at some point the husband consummates the act in the normal way and ejaculates into his wife’s vagina, all sexual acts are moral and good?

Question: You are not right in teaching that concupiscence and sexual desire is the reason why the original sin is transmitted to one’s children. Concupiscence and sexual desire cannot be an evil disease since if it were, God would have led people to evil by allowing people to marry, which is impossible. If concupiscence and sexual desire was an evil disease, this would also make marriage evil, and this proves that concupiscence must be a good gift from God, and that one do not need to resist it.

Question: Is it sinful for women to use pants?

Question: In what way can I perform acts that might be an occasion of sinning? I like to watch different TV-programs and films, but now and then, there comes immodest and ungodly things. Is this sinful to watch?

Question: Isn’t it true that when we grow enough in chastity, we should dispense with practicing custody of the eyes, which is merely an initial negative step for those in the purgative stage of purity, and should instead look upon women and their God-given beauty with the pure gaze of love?

Question: Is it sinful to attend dances, or allow one’s children to attend such events? Is it true that one puts oneself in the occasion of sin if one attends dances?

Question: Is it lawful to wear more immodest clothing when one plays sports, since this is good for the health of the body or more easy to move around in?

The Siri Thesis is a theory which some holds that actually Cardinal Giuseppe Siri was elected Pope, after the death of Pope Pius XII in 1958, but the newly-elected Gregory XVII, formerly Cardinal Siri, was put under grave duress or coercion – threatened and prevented from taking the Papal Chair (i.e. from publically proclaiming His Pontificacy) and illegally replaced by Angelo Roncalli (John XXIII). Whether Cardinal Siri was truly elected to be Pope or not, John XXIII’s election would have still been invalid (null and void) because John XXIII was a manifest heretic before his election, which is confirmed in his heretical teachings as an Antipope. It is possible Cardinal Siri was elected Pope and unlawfully forced to resign – thus invalidating the “elections” of John XXIII and Paul VI. But his failure to oppose the apostasy, stand up for his office and denounce the Antipopes in the decades following those fateful days preclude Catholics from holding that he remained Pope in the decades following the 1958 and 1963 conclaves. Cardinal Siri may have been paralyzed by fear, uncertainty and confusion about his status and what to do about it; nevertheless one cannot recognize that he remained Pope in the years following his elections because, at least in the external forum, he did not stand up for his office or oppose the Antipopes. In fact, Siri not only continued in communion with the Vatican II antipopes and called these antipopes “Popes”, but also consented to the heretical decrees of the Second Vatican Council. Therefore, we can only judge him to be a heretic by his external works, and condemn him as a heretic.

Bishop Peter Martin Ngo Dinh Thuc was born October 6, 1897 and died December 13, 1984. In 1938, at the age of 41, Father Thuc was chosen by Rome to direct the Apostolic Vicariate at Vinhlong in Vietnam. He was consecrated bishop on May 4, 1938, being the third Vietnamese priest raised to the rank of bishop. On November 24, 1960, John XXIII named Bishop Thuc “Archbishop” of Hué. He attended the robber’s Second Vatican Council (1964) and signed its documents, at which point he was known to be a notorious heretic with no office in the Church.

It is of the faith—therefore, epikeia cannot justify it—that a notorious apostate, heretic, or schismatic bishop cannot be a legal successor to the apostles, nor can he propagate a legal line by ordaining Catholic priests or bishops. People ordained by heretics or schismatics are valid priests and bishops, but their orders are unlawful and illicit, which means that they cannot exercise their order without sin.

All those consecrated by him or by others of his line (or by any other heretic or schismatic) lack the canonical mission which the Council of Trent dogmatically teaches to be necessary for a bishop to be a legitimate minister of the word and the sacraments: “If anyone say… that those who have not been rightly ordained by ecclesiastical and canonical power and have not been sent [by the Church], but come from some other source [such as a heretical or schismatical source], are lawful ministers of the word and of the sacraments: let him be anathema.” (Council of Trent, Session XXIII, Canon VII; Denzinger 967). Plainly no necessity, no claim of epikeia can override, even in an extreme need, an obligation derived, not from human law, but from Divine law infallibly proposed as such by the Church (such as the Divine Law that forbids Catholics to communicate in the sacraments with non-Catholics).

The sin of entering into active religious communion with non-Catholics is committed when a self-professed Catholic knowingly gets consecrated or ordained by a notoriously non-Catholic bishop. It is of the faith that a Catholic cannot arrive at a good by an evil means. The Church has already dealt with a similar situation in which there were no Catholic bishops in Armenia. An appeal was made to the Holy See to allow schismatical or heretical bishops to ordain Catholic priests. The Holy See rejected the appeal.

The Communication of Catholics with Schismatics, Holy Orders: “[p. 103] Clement VIII in his Instruction Sanctissimus of August 31, 1595, stated that those who had received ordination at the hands of schismatic bishops who apart from their schismatic status were properly consecrated—the necessary form having been observed—did indeed receive orders, but not the right to exercise them. In this he repeated the doctrine of the glossators. Benedict XIV in the Constitution Etsi pastoralis of May 26, 1742, confirmed this doctrine of Clement VIII. …Not only was the recognized validity of schismatic orders established, but further points were clarified. Schismatic bishops were not to be admitted for the conferring of orders or for the administration of any of the other sacraments. Persons ordained by schismatic bishops were, upon a proper rectification or amendment in their status, to be reconciled and absolved. An appropriate penance was to be imposed on them. If they had embraced any errors, they had previously to abjure them; if they had not embraced any errors, they had nevertheless to renounce the schism of their ordaining prelate. The abjuration was to be made either publicly or secretly, as the facts in the case directed. Before the ordained persons could exercise their Orders, it was necessary for them to receive from the Holy See a dispensation from the irregularity which they had incurred. … [p. 105] On this same matter there was still another response of the Holy Office on November 21, 1709. No Armenian Catholic bishops were available for ordaining priests who were needed in Ispahan, and so it was asked whether sacred Orders could be received from schismatical or heretical bishops. The Holy Office replied that in no way could that be allowed, and that those who had been ordained by such bishops were irregular and suspended from the exercise of their Orders. …The prohibition to receive holy Orders at the hands of a schismatic bishop is contained in the general prohibition against active religious communication as expressed in canon 1258.1. There is also an implicit prohibition contained in canon 2372, wherein it is stated that those who presume to receive Orders from a notorious schismatic automatically incur a suspension a divinis reserved to the Apostolic See.” (The Communication of Catholics with Schismatics, Rev. Ignatius J. Szal, A.B., J.C.L., Imprimatur +D Cardinal Dougherty, Phil., April 2, 1948, Catholic University of America Canon Law Series #264, The Catholic University of America Press, pp. 103-105)

By decreeing “in no way could that be allowed,” the Holy Office confirmed that it is a matter of faith that a Catholic may never knowingly be ordained a priest or consecrated a bishop by a heretic or schismatic. The Holy Office condemns the same excuse that some Thucites use for going to the notorious apostate and heretic Bishop Thuc to be consecrated bishops or ordained priests—they say, there are no Catholic bishops; therefore, we can go before a non-Catholic bishop to be consecrated or ordained. The 1917 Code of Canon Law, Canon 2372, also condemns them by reaffirming the Holy Office’s 1709 decree.

1917 Code of Canon Law: “Canon 2372. Reception of Orders from Unworthy Prelates: All persons who presume to receive orders from a prelate who has been excommunicated, suspended, or interdicted by a declaratory or condemnatory sentence, or from a notorious apostate, heretic, or schismatic, automatically incur suspension a divinis reserved to the Apostolic See. Any person who has been ordained in good faith by such a man, forfeits the right to exercise the order thus received until he obtains a dispensation from the prohibition.”

Even if a heretic or schismatic bishop lied to a candidate by hiding his notorious crimes of heresy or schism, and produced a forged papal mandate, that candidate, even though of good faith, upon discovering the fraud, cannot exercise his orders. That is not even the case with the Thucites, because Bishop Thuc’s notorious crimes could have been easily known upon a basic inquiry (he signed the Vatican II documents, for instance), and thus, all who received orders from him while knowing he was a heretic committed an act of communion in sacred things with a heretic, which is an act of bad faith. Either way, good faith or bad faith, their orders cannot be legally exercised. Those of good faith incur no mortal guilt; whereas, those of bad faith do, they become schismatics. Those of good faith would incur guilt if they continued to exercise their orders after discovering the bishop they received orders from was not eligible to legally confer orders.

The Communication of Catholics with Schismatics, Holy Orders: “[p. 103] Persons ordained by schismatic bishops were, upon a proper rectification or amendment in their status, to be reconciled and absolved. … Before the ordained persons could exercise their Orders, it was necessary for them to receive from the Holy See a dispensation from the irregularity which they had incurred.”

These Thucites of bad will imply a good can come from an evil means: They violate the infallible Church law that forbids them to knowingly go before a notorious apostate, heretic, or schismatic bishop to be consecrated or ordained (Holy Office Decree, 1709 and c. 2372); they violate the infallible Church law that forbids active religious communication with non-Catholics (communicatio in sacris) (c. 1258, §1); they violate the natural law by scandal; and, they violate the divine positive law by endangering the Catholic faith of perversion.

As a result of their knowingly schismatic crime, God abhors them and places them, the obstinate sinner who refuse to convert, under the Romans’ One Curse. “For if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former. For it had been better for them not to have known the way of justice than, after they have known it, to turn back from that holy commandment which was delivered to them.” (2 Pt. 2:20-21)

If illegal bishops and priests, such as the Thucites, want to enter the Catholic Church and have their sins forgiven, they must abjure by renouncing their schismatic crime and any heresies they believe in, along with the public crimes of schism and heresy of the non-Catholic bishop who consecrated or ordained them.

The Communication of Catholics with Schismatics, Holy Orders: “[p. 103] If they had embraced any errors, they had previously to abjure them; if they had not embraced any errors, they had nevertheless to renounce the schism of their ordaining prelate. The abjuration was to be made either publicly or secretly, as the facts in the case directed.”

If the crimes were public, the specific abjuration must also be public. Epikeia would apply for the penitent bishops or priests to abjure if proper Church authorities are impossible to access.

Read more: http://www.catholic-saints.net/archbishop-thuc-bishops-and-consecrations/

Una Cum masses refers to masses in which the priest would mention the name of a person he considers to be his leader, such as John Paul II, Benedict XVI or, currently, Francis I, in the first prayer of the Canon.

The Te Igitur prayer of the Mass is the first prayer of the Canon. It is the passage in this prayer which requires the priest to pray for the reigning pope and bishop of the diocese in which the Mass if offered.

But the problem is this: The Church teaches that the laity assist actively at Mass, and in so doing, manifest their consent and moral cooperation with the priest as he offers the sacrifice. Indeed, moral unity with the priest is required to fulfill the Sunday obligation. This is a true form of active assistance or participation, and according to Catholic teaching constitutes “cooperation or common action with another in the prayers and functions of worship.”

Thus, if you assist at an una cum Mass this means that you profess religious communion with heretics and participate in sin.

Furthermore, the Fathers of the Church, Pope Innocent III, and indeed Pope Pius XII himself in the Encyclical Mediator Dei, teach specifically that the faithful who actively assist at Mass ratify, assent to and participate in the prayers of the Canon that the priest recites, even though they do not vocally recite these prayers themselves.

Pope Innocent III (1198–1216), De Sacro Altaris Mysterio, 3.6: “Not only do the priests offer the sacrifice, but also all the faithful: for what the priest does personally by virtue of his ministry, the faithful do collectively by virtue of their intention.”

In Mediator Dei, his great encyclical on the Sacred Liturgy, Pius XII treats at great length the role that the laity play in offering the Holy Sacrifice.

Pope Pius XII, Mediator Dei (# 93), November 20, 1947: “The people unite their hearts in praise, impetration, expiation and thanksgiving with the prayers or intention of the priest, even of the High Priest himself, so that in the one and the same offering of the victim and according to a visible sacerdotal rite, they may be presented to God the Father.”

Pope Pius XII, Mediator Dei (# 84), November 20, 1947: “Moreover, the rites and prayers of the Eucharistic sacrifice signify and show no less clearly that the oblation of the Victim is made by the priests in company with the people. For not only does the sacred minister, after the offering of the bread and wine when he turns to the people, say the significant prayer: ‘Pray brethren, that my sacrifice and yours may be acceptable to God the Father Almighty;’ but also the prayers by which the divine Victim is offered to God are generally expressed in the plural number: and in these it is indicated more than once that the people also participate in this august sacrifice inasmuch as they offer the same.”

Thus there is no way for the sedevacantist to avoid it. The same active assistance at Mass required for fulfilling your Sunday obligation also inextricably joins you to the action of a priest at the altar. So, when the priest proclaims during the Canon that he offers the sacrifice together with Thy servant Francis, our Pope — the arch-heretic and false pope Bergoglio, the priest’s prayer is your prayer.

Read more: http://www.catholic-saints.net/una-cum/

Pope Paul III, Council of Trent, Sess. 6, Chap. 4: "In these words there is suggested a description of the justification of the impious [of those held in original sin], how there is a transition from that state in which a person is born as a child of the first Adam to the state of grace and of adoption as sons of God through the second Adam, Jesus Christ our savior; indeed, this transition, once the gospel has been promulgated, CANNOT TAKE PLACE WITHOUT THE LAVER OF REGENERATION OR A DESIRE FOR IT, AS IT IS WRITTEN: UNLESS A MAN BE BORN AGAIN OF WATER AND THE HOLY GHOST, HE CANNOT ENTER INTO THE KINGDOM OF GOD (JOHN 3:5)."

But why does Trent define that the desire for Baptism, along with Baptism, is necessary for justification? Because it is referring to both adults and infants receiving baptism. Therefore, in this chapter Trent is dealing exclusively with those Catholics under the age of reason (infants) who have not committed actual sins, and for such infants receiving baptism only is necessary for justification; while for those above the age of reason (adults) who have committed actual sins, the desire for baptism (and godly contrition) in addition to actually receiving baptism is necessary for justification.

The Council of Trent explains this saving sorrow of mind that is necessary for adults "to attain to grace and justice" before receiving baptism.

The Council of Trent, Sess. 14, Chap. 1 on the necessity, and on the institution of the Sacrament of Penance: "Penitence was in deed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, EVEN FOR THOSE WHO BEGGED TO BE WASHED BY THE SACRAMENT OF BAPTISM; that so, their perverseness renounced and amended, THEY MIGHT, WITH A HATRED OF SIN AND A GODLY SORROW OF MIND, DETEST SO GREAT AN OFFENCE OF GOD."

The Council of Trent, Session 14, Chap. 4 on Contrition: "Contrition, which holds the first place amongst the aforesaid acts of the penitent, is a sorrow of mind, and a detestation for sin committed, with the purpose of not sinning for the future. THIS MOVEMENT OF CONTRITION WAS AT ALL TIMES NECESSARY FOR OBTAINING THE PARDON OF SINS..."

As we just saw infallibly defined by the Council of Trent: "Penitence was in deed at all times necessary, in order to attain to grace and justice, for all men who had defiled themselves by any mortal sin, EVEN FOR THOSE WHO BEGGED TO BE WASHED BY THE SACRAMENT OF BAPTISM; that so, their perverseness renounced and amended, THEY MIGHT, WITH A HATRED OF SIN AND A GODLY SORROW OF MIND, DETEST SO GREAT AN OFFENCE OF GOD." As we can see, they did not say that an adult can be saved without a godly sorrow of mind (or with imperfect contrition) even when being baptized, but rather said that this godly sorrow of mind (perfect contrition) "was in deed at ALL TIMES NECESSARY, IN ORDER TO ATTAIN TO GRACE AND JUSTICE... that so, their perverseness renounced and amended [their life]..." (Session 14, Chapter 1)

Concerning adults. That is why the chapter defines that justification cannot take place without the water of baptism or the right desire for it. Both are necessary. Not only a godly sorrow for their sins is necessary, but also a right desire to actually receive baptism, is necessary.

Catechism of the Council of Trent, On Baptism - Dispositions for Baptism, Tan Books, p. 180: "INTENTION - ... In the first place they [adults] must desire and intend to receive it…"

St. Thomas Aquinas, Summa Theologica, Third Part, Q. 68, Art. 7: "Those who receive Baptism - Reply to Objection 2: If an adult lack the intention of receiving the sacrament, he must be rebaptized. But if there be doubt about this, the form to be used should be: "If thou art not baptized, I baptize thee."

St. Thomas Aquinas, Summa Theologica, Third Part, Q. 68, Art. 7: "Whether the intention of receiving the sacrament of Baptism is required on the part of the one baptized? - According to the Church’s ritual, those who are to be baptized ask of the Church that they may receive Baptism: and thus they express their intention of receiving the sacrament. I answer that, By Baptism a man dies to the old life of sin, and begins a certain newness of life, according to Romans 6:4: "We are buried together with" Christ "by Baptism into death; that, as Christ is risen from the dead . . . so we also may walk in newness of life." Consequently, just as, according to Augustine (Serm. cccli), he who has the use of free-will, must, in order to die to the old life, "will to repent of his former life"; so must he, of his own will, intend to lead a new life, the beginning of which is precisely the receiving of the sacrament. Therefore on the part of the one baptized, it is necessary for him to have the will or intention of receiving the sacrament."

Concerning infants. The Church has always taught that infants baptized in heretical and schismatic churches are made Catholics, members of the Church and subjects of the Roman Pontiff, even if the people who baptized them are heretics who are outside the Catholic Church. This is because the infant, being below the age of reason, cannot be a heretic or schismatic or have an intention contrary to the validity or effect of baptism. Hence, he cannot have an impediment which would prevent Baptism from making him a member of the Church.

Pope Paul III, Council of Trent, Sess. 7, Can. 13 on the Sacrament of Baptism: "If anyone shall say that infants, because they have not actual faith, after having received baptism are not to be numbered among the faithful… let him be anathema."

St. Thomas Aquinas also explains why infants does not need to have a desire for baptism and have contrition (or penance as it is also called) as adults always must desire baptism and have contrition in order to receive the full effect and validity of baptism.

St. Thomas Aquinas, Summa Theologica, First Part of the Second Part, Q. 113, Art. 3: "Whether for the justification of the ungodly is required a movement of the free-will? - Reply to Objection 1. Infants are not capable of the movement of their free-will; hence it is by the mere infusion of their souls that God moves them to justice. Now this cannot be brought about without a sacrament; because as original sin, from which they are justified [after receiving baptism], does not come to them from their own will, but by carnal generation [or from simply being born], so also is grace given them [not from their own will but] by Christ through spiritual regeneration [in baptism]. And the same reason holds good with madmen and idiots that have never had the use of their free-will."

St. Thomas Aquinas, Summa Theologica, Third Part, Q. 68, Art. 9: "Whether children should be baptized? - I answer that, As the Apostle says (Romans 5:17), "if by one man’s offense death reigned through one," namely Adam, "much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ." Now children contract original sin from the sin of Adam; which is made clear by the fact that they are under the ban of death, which "passed upon all" on account of the sin of the first man, as the Apostle says in the same passage (Romans 5:12). Much more, therefore, can children receive grace through Christ, so as to reign in eternal life. But our Lord Himself said (John 3:5): "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." Consequently it became necessary to baptize children, that, as in birth they incurred damnation through Adam [through no will of their own] so in a second birth they might obtain salvation through Christ [also through no will of their own]."

This means that all baptized infants wherever they are, even those baptized in heretical non-Catholic churches by heretical ministers, are made members of the Catholic Church. They are also made subject to the Roman Pontiff (if there is one).

So, far from being in favor of baptism of desire, this chapter of the Council of Trent actually goes against it. It defines that justification of the impious cannot take place without the water of baptism or the desire for it, and as we have seen, receiving water baptism is always necessary for justification for both adults and infants alike. We know this interpretation of this passage is correct, because if what baptism of desire proponents say were correct, we would actually have the Council teaching us in the first part of the sentence that John 3:5 is not to be taken as it is written (desire sometimes suffices), while simultaneously contradicting itself in the second part of the sentence by telling us to take John 3:5 as it is written (sicut scriptumest)! But this passage is infallible and there is no contradiction contained therein. So let every baptism of desire supporter cease preaching that Sess. 6, Chap. 4 teaches that justification " can" be effected by water or desire to the exclusion of actually receiving water baptism, which is certainly not what the Council says. Let them cease preaching that John 3:5 is not to be taken AS IT IS WRITTEN: "Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God." Let them cease quoting the horrible mistranslation of this passage as it is found in Denzinger (which many of them continue obstinately to do after it has been pointed out to them). And furthermore, let not these people think that they justify themselves before the all-knowing God by ignoring the above facts and continuing to obstinately assert that Sess. 6, Chap. 4 definitely teaches baptism of desire for salvation to the exclusion of actually receiving water baptism. They cannot be justified asserting this even by quoting famous Church theologians, who were mistaken in good faith; for God did not give the charism of infallibility to theologians, however great, but to St. Peter and his successors (the popes) alone (Lk. 22:31-32).

Indeed, it is so obvious that St. Thomas really teaches that even spouses can sin in their lustful touches and kisses when they do them before, during or after the marital sexual act that he actually teaches that spouses can even commit mortal sin from simply performing an unsuitable or indecent sexual position while performing the marital, procreative sexual act!

St. Thomas Aquinas, In Libros Sententiarum, Chapter IV, Section 31, 2, 3: “Marital relations are contrary to nature when either the right receptacle or the proper position required by nature is avoided. In the first case it is always a mortal sin because no offspring can result, so that the purpose of nature is completely frustrated. But in the second case [of inappropriate sexual positions that are procreative] it is not always a mortal sin, as some say, though it can be the sign of a passion which is mortal; at times the latter can occur without sin, as when one’s bodily condition does not permit any other method. In general, this practice is more serious the more it departs from the natural way.”

And St. Thomas Aquinas mentor, also a Doctor of the Church, taught:

St. Albertus Magnus the Great, Doctor of the Church, (c. 1206-1280): “Nature teaches that the proper manner is that the woman be on her back with the man lying on her stomach.” (Commentarii in IV Sententiarum (Dist. XXIII-L))

The above of course refutes the idea that St. Thomas does not teach that spouses can sin in their sexual acts by their unnecessary, lustful, or passionate acts or deeds—such as lustful kisses and touches—since St. Thomas even teaches that married spouses can commit the mortal sin of “passion” by merely performing another sexual position beside from the missionary position (man on top of woman), even though this act is procreative in itself.

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 151, Art. 4: “I answer that, As stated above (Objection 2), "pudicitia" [purity] takes its name from "pudor," which signifies shame. Hence purity must needs be properly about the things of which man is most ashamed. Now men are most ashamed of venereal acts, as Augustine remarks (De Civ. Dei xiv, 18), so much so that even the conjugal act, which is adorned by the honesty [Cf. 145] of marriage, is not devoid of shame: and this because the movement of the organs of generation is not subject to the command of reason, as are the movements of the other external members. Now man is ashamed not only of this sexual union but also of all the signs thereof, as the Philosopher observes (Rhet. Ii, 6). Consequently purity regards venereal matters properly, and especially the signs thereof, such as impure looks, kisses, and touches. And since the latter are more wont to be observed, purity regards rather these external signs [i.e., looks, kisses, and touches], while chastity regards rather sexual union.”

Here we have another great evidence that kisses and touches for venereal pleasure was known very clearly to be sinful, shameful and contrary to purity even by the lay people of St. Thomas’ time. St. Thomas tells us that the virtue of “purity regards venereal matters properly, and especially the signs thereof, such as impure looks, kisses, and touches.” But he adds that the virtue of purity were “more wont to be observed” by the people of his own time in regards to these “impure” acts, thus confirming the fact that unnecessary sexual acts, such as kisses and touches for sensual pleasure, is a completely foreign concept to the Church and Her Saints that have been foisted on the modern man and woman through the diabolical media to be a cause of or even to be “love”, “affection”, or an integral part of the marital act, when it in fact is nothing but filthy lust! “The activities of marriage itself, if they are not modest and do not take place under the eyes of God as it were, so that the only intention is children, are filth and lust.” (St. Jerome, Commentary on the Epistle to the Galatians, Book III, Chapter 5:21)

In truth, “filth” is the most suitable word that sums up the worth of every marital act that lacks a procreative purpose. Thus, “… when it [the sexual act] is from lust or for the sake of pleasure, then the coition is a mortal sin and the man sins mortally. … And these dicta assume that the man and his wife have sex according to the order of nature, for anyone who goes against nature always sins mortally and more seriously with his wife than with anyone else and should be punished more seriously… Note the difference between the two cases of husband-wife sex, for incontinence and for pleasure and lust… In the second case, he seeks to procure pleasure with hands or thought or passionate uses and incentives [such as sensual kisses] so he can do more than just have sex with his wife… [thus sinning mortally] because he acts as an adulterer when he burns like an adulterer even with his own wife.” (Gratian, On Marriage, Dictum Post C. 32. 2. 2) Thus, in contrast to the lustful spouses of our own times, the people of the former times were lucky enough to have this good “shamefacedness” that St. Thomas speaks about below that kept them from performing unnecessary and unlawful sexual acts “such as impure looks, kisses, and touches.”

St. Augustine also confirms the fact that it is utterly shameful to even think that one could use “kisses and embraces” for venereal pleasure: “... and you [the Pelagian heretic Julian] do not blush to say you think: ‘It is the more to be commended because the other parts of the body serve it [the reproductive member], that it may be more ardently aroused; be it the eyes for lusting, or the other members, in kisses and embraces.’” (St. Augustine, Against Julian, Book V, Chapter 5, Section 23) Indeed, the people of the modern world shamelessly do not blush to proclaim that kisses and touches for venereal pleasure is lawful and even good, just like the heretics of the early Church did! Since many of the heretics of our own times, like Julian, are Pelagians in their doctrine and rejects the Church’s teaching concerning Original Sin, they also fail to see the inherent evilness of unnatural or non-procreative sexual acts, (such as sensual kisses and touches) since they have chosen to call concupiscence or sexual desire “good” or a “gift from God” rather than a defect that arose from the Original Sin of Adam and Eve. In addition to all of this evidence, this quotation also shows us that even the married are forbidden to perform unnatural or non-procreative sexual acts such as sensual kisses and touches. The Pelagian heretic Julian that St. Augustine is citing in this quotation, did not teach that sexual acts (such as sensual kisses and touches) could be performed by unmarried people, but that only the married were allowed to perform them, which shows us that it is shameful to even dare to suggest that the married can perform such acts. This fact, then, directly refutes those who claim that the Church and Her Saints only condemns kisses and touches for venereal pleasure for those who are unmarried.

This is also why St. Augustine teaches that all non-procreative or unnecessary sexual acts (such as sensual kisses and touches) are sinful.

St. Augustine, On The Good of Marriage: “For necessary sexual intercourse for begetting [of children] is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity [of begetting children, such as sensual kisses and touches] no longer follows reason but lust.” (Section 11, A.D. 401)

Thus, St. Augustine taught that the only lawful sexual act was the intercourse itself. This obviously excludes all other sexual acts that are not part of the normal and natural intercourse “for the begetting of children”. Notice that St. Augustine is also speaking about married people in this quotation, since he says that “necessary sexual intercourse for begetting [of children] is free from blame, and itself is alone worthy of marriage”, thus showing us that he is speaking about the married in this quotation, and not only the unmarried. The fact that he is speaking about the married, of course, totally refutes all who say that only the unmarried but not the married are forbidden by the Saints and the Church to perform unnatural, non-procreative or unnecessary sexual acts—such as sensual kisses and touches. Thus, “as regards any part of the body [such as the mouth] which is not meant for generative [procreative] purposes, should a man use even his own wife in it [for sensual pleasure], it is against nature and flagitious [that is, atrociously wicked; vicious; outrageous].” (St. Augustine, On Marriage and Concupiscence, Book 2, Chapter 35). Again, for those who would claim that only some non-procreative or unnecessary sexual acts, such as masturbation of self or of spouse, oral and anal sex, or foreplay, are condemned by the Church and Her Saints, but not sensual touches or kisses, St. Augustine answers that “as regards any part of the body [such as the mouth] which is not meant for generative [procreative] purposes, should a man use even his own wife in it [for sensual pleasure], it is against nature and flagitious” in order to show us that no sexual act without exception that is non-procreative could ever be performed by married spouses without sin, and that all unnecessary sexual acts are “against nature” and condemned and utterly detested by God: “For necessary sexual intercourse for begetting [of children] is free from blame, and itself is alone worthy of marriage. But that which goes beyond this necessity [of begetting children, such as sensual kisses and touches] no longer follows reason but lust.” (On The Good of Marriage, Section 11)

Indeed, we know that St. Augustine even teaches that spouses who perform the normal, natural and procreative sexual act itself but without excusing it with the explicit motive of procreation, are committing a sin; and since this is so even though this act is procreative in itself, how much more must not those acts that are non-procreative be condemned by him?

St. Augustine, On Marriage and Concupiscence, Book 1, Chapter 17, A.D. 419: “It is, however, one thing for married persons to have intercourse only for the wish to beget children, which is not sinful: it is another thing for them to desire carnal pleasure in cohabitation, but with the spouse only, which involves venial sin. For although propagation of offspring is not the motive of the intercourse, there is still no attempt to prevent such propagation, either by wrong desire or evil appliance.”

Therefore, it is patently absurd and illogical to claim that St. Augustine teaches that the normal, natural and procreative sexual act itself, but without excusing it with the explicit motive of procreation, is sinful to perform for the married; but then turn around and claim that he allows spouses to perform non-procreative or unnecessary sexual acts, such as sensual kisses and touches.

The fact of the matter is that every shred of evidence from the Great Saint Augustine’s writings utterly destroys the heresy against the Natural Law which teaches that sensual kisses and touches are allowed or lawful for the married: “But those who, giving the rein to lust, either wander about steeping themselves in a multitude of debaucheries, or even in regard to one wife not only exceed the measure necessary for the procreation of children, but with the shameless license of a sort of slavish freedom heap up the filth of a still more beastly excess...” (St. Augustine, On Christian Doctrine, Book III, Chapter 19:28) Saint Augustine makes it perfectly clear that all sexual acts that “exceed the measure necessary for the procreation of children” are acts of “beastly excess”. Are sensual kisses and touches “necessary for the procreation of children”. Of course not! Only the most dishonest person would ever dare to claim such a thing. Thus, it is a fact that St. Augustine, Doctor of the Church, condemns those who “even in regard to one wife not only exceed the measure necessary for the procreation of children, but with the shameless license of a sort of slavish freedom heap up the filth of a still more beastly excess...” and anyone who denies this is simply said not being honest, sad to say!

In answering the question “Whether it is a mortal sin for a man to have knowledge of his wife, [that is, to perform the sexual act with his wife] with the intention not of a marriage good but merely of pleasure?” St. Thomas Aquinas explains that “the right answer to this question is that if pleasure be sought in such a way as to exclude the honesty [and chastity] of marriage, so that, to wit, it is not as a wife but as a woman that a man treats his wife, and that he is ready to use her in the same way if she were not his wife [and merely for fulfilling his own lust], it is a mortal sin; wherefore such a man is said to be too ardent a lover of his wife, because his ardor carries him away from the goods of marriage.” (St. Thomas Aquinas, Summa Theologica, Supplement, Q. 49, Art. 6)

In another part of his Summa, St. Thomas speaks about the "shamefacedness," whereby one recoils from the disgrace that is contrary to temperance – which sadly is lacking in deviant lustful spouses – and he shows that acts such as “kissing, touching, or fondling” are contrary to the virtue of “purity.”

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 143, Art. 1: “… there are two integral parts of temperance, "shamefacedness," whereby one recoils from the disgrace that is contrary to temperance, and "honesty," whereby one loves the beauty of temperance. For, as stated above (Q[141], A[2], ad 3), temperance more than any other virtue lays claim to a certain comeliness, and the vices of intemperance excel others in disgrace. The subjective parts of a virtue are its species: and the species of a virtue have to be differentiated according to the difference of matter or object. Now temperance is about pleasures of touch, which are of two kinds. For some are directed to nourishment: and in these as regards meat, there is "abstinence," [from gluttony] and as regards drink properly there is "sobriety." [from drunkenness] Other pleasures are directed to the power of procreation, [that is, they arouse the sexual desire] and in these as regards the principal pleasure of the act itself of procreation, there is "chastity," [from acts of adultery, fornication or other unlawful sexual acts] and as to the pleasures incidental to the act, resulting, for instance, from kissing, touching, or fondling, we have "purity [from all such non-procreative sexual acts]."”

Here St. Thomas Aquinas is discussing temperance as a virtue as opposed to the “vices of intemperance”, and he says that the contrary species of the matter or object of “kissing, touching, or fondling” is purity. This means that “kissing, touching, or fondling” can be a means of impurity, and a vice of intemperance, and it shows us that St. Thomas, in this context (as in the other quoted above), referred to it as impurity.

Furthermore, we here see the fact we have already spoken about that spouses who have lost their temperance of “shamefacedness” that St. Thomas speaks about are able to perform such shameful acts as kisses and touches for venereal pleasure. Sad to say, but it is exactly their lack of shame and “shamefacedness” and their forgetfulness of God’s presence, and that God’s eyes sees them and all their unnecessary and lascivious acts, kisses and touches that are performed in connection to the marital act, or as an individual act separated from it—that are the reason for why they dare to perform these unlawful and shameful acts. “Damascene (De Fide Orth. ii, 15) and Gregory of Nyssa [Nemesius, (De Nat. Hom. xx)] say that "shamefacedness is fear of doing a disgraceful deed or of a disgraceful deed done."” (St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 144, Art. 2) And in Reply to Objection 1 of the same article, St. Thomas states: “Shamefacedness properly regards disgrace as due to sin which is a voluntary defect [of the will]. Hence the Philosopher says (Rhet. ii, 6) that "a man is more ashamed of those things of which he is the cause [of doing]."”

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 144, Art. 1, Reply to Objection 2: “As stated above, shamefacedness is fear of baseness and disgrace. Now it has been stated (142, 4) that the vice of intemperance is most base and disgraceful. Wherefore shamefacedness pertains more to temperance [from the vice of intemperance] than to any other virtue, by reason of its motive cause, which is a base action though not according to the species of the passion, namely fear [from being shamed*]. Nevertheless in so far as the vices opposed to other virtues are base and disgraceful, shamefacedness may also pertain to other virtues.”

* “Now shamefacedness is inconsistent with perfection, because it is the fear of something base, namely of that which is disgraceful. … Therefore shamefacedness, properly speaking, is not a virtue, since it falls short of the perfection of virtue.” (St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 144, Art. 1)

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 144, Art. 4: “I answer that, As stated above (1 and 2) shamefacedness is fear of some disgrace. Now it may happen in two ways that an evil is not feared: first, because it is not reckoned an evil; secondly because one reckons it impossible with regard to oneself, or as not difficult to avoid. Accordingly shame may be lacking in a person in two ways. First, because the things that should make him ashamed are not deemed by him to be disgraceful; and in this way those who are steeped in sin are without shame, for instead of disapproving of their sins, they boast of them. Secondly, because they apprehend disgrace as impossible to themselves, or as easy to avoid. On this way the old and the virtuous are not shamefaced. Yet they are so disposed, that if there were anything disgraceful in them they would be ashamed of it. Wherefore the Philosopher says (Ethic. iv, 9) that "shame is in the virtuous hypothetically."”

Though they are not in themselves mortal sins when they are not performed for the sake of venereal pleasure, St. Thomas Aquinas clearly recognizes that kisses and touches come to be treated as such "ex sua causa," "because of a wicked intention," as the Blackfriars edition of the Summa renders it (cf. Summa Theologica 2a.2ae.154.4; 43: 220-21); kisses that are intended to arouse, to incite venereal pleasure, are properly called libidinous and are condemned as mortal sins.

In fact, the Angelic doctor, St. Thomas Aquinas, defines lust in the following manner:

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 153, Art. 3: “I answer that, The more necessary a thing is, the more it behooves one to observe the order of reason in its regard; wherefore the more sinful it becomes if the order of reason be forsaken. Now the use of venereal acts, as stated in the foregoing Article, is most necessary for the common good, namely the preservation of the human race. Wherefore there is the greatest necessity for observing the order of reason in this matter: so that if anything be done in this connection against the dictate of reason’s ordering, it will be a sin. Now lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts. Wherefore without any doubt lust is a sin.”

All of this absolutely proves that all unnecessary sexual acts like sensual kisses and touches are sinful! for according to St. Thomas, whenever spouses go beyond “the order and mode of reason in the matter of venereal acts” during marital relations, they committed the sin of lust. Notice that St. Thomas says “that if anything be done in this connection against the dictate of reason’s ordering, it will be a sin.” He says that “anything” that is done “against the dictate of reason’s ordering” is sinful, and not only some things, (as many heretics of our own times claim), and that “lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts”, that is, exceeding that which “is most necessary for the common good, namely the preservation of the human race.” Since the venereal act “is most necessary for the common good, namely the preservation of the human race” it is a direct sin against nature to perform unnatural or non-procreative sexual acts. Thus, according to St. Thomas, since “the use of venereal acts” are permitted for the purpose of procreation, “there is the greatest necessity for observing the order of reason in this matter: so that if anything be done in this connection against the dictate of reason’s ordering, it will be a sin. Now lust consists essentially in exceeding the order and mode of reason in the matter of venereal acts. Wherefore without any doubt lust is a sin.” Therefore, it is obvious from the Natural Law itself that sensual kisses and touches are “exceeding the order and mode of reason in the matter of venereal acts” since they are unnecessary and not able to procreate children, which is the purpose of the marital sexual act, according to the teaching of the Church.

St. Thomas continues to expound on this teaching in the following question:

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 1: “I answer that, As stated above (Question 153, Article 3), the sin of lust consists in seeking venereal pleasure not in accordance with right reason. … Reply to Objection 6. According to a gloss on this passage [Galatians 5:19] "lust" there signifies any kind of excess.”

What, then, is excess in the marital act? Again, let’s ask St. Thomas Aquinas.

St. Thomas Aquinas, Summa Theologica, Second Part of the Second Part, Q. 154, Art. 1: “Reply to Objection 5. As a gloss says on this passage, "uncleanness" stands for lust against nature… Reply to Objection 6. We may also reply that "lasciviousness" relates to certain acts circumstantial to the venereal act, for instance kisses, touches, and so forth.”

Notice that St. Thomas even rejects as lascivious and unlawful “acts circumstantial to the venereal act, for instance kisses, touches, and so forth” and so, it is clear that St. Thomas taught that all non-procreative and unnecessary sexual acts are sinful and against nature. And the infallible word of God of course agrees with this truth of nature, teaching us that: “The works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury [lust]... Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.” (Galatians 5:19, 21)

The main point we can gather from this explanation of St. Thomas that he so eloquently gives to us is that kisses and touches for sensual pleasure is completely unnecessary for procreation of children and serves nothing but a shameful, selfish, sinful and condemned lust. They are therefore mortal sins and are unreasonable and unnatural.

People who are in a marriage should ask themselves these questions: “Whom do I love during the act of marriage: God and my spouse in all honesty and virtue, or my spouse’s body and the lust I derive from it?” “Have the thought of God or that He is present ever even entered my mind during marital relations?” “Have this absence of God’s presence in my mind also driven me into committing shameful sins by inflaming my concupiscence in unlawful ways?” In truth, those couples who doesn’t shut God out from themselves or their hearts during marital relations will undoubtedly be less likely to fall into other sins during the act of marriage. Saint Alphonsus, in his great book called the True Spouse of Jesus Christ, explains this crucial truth to us.

St. Alphonsus, Doctor of the Church, On the Presence of God: “The Saints by the thought that God was looking at them have bravely repelled all the assaults of their enemies… This thought also converted a wicked woman who dared to tempt St. Ephrem; the saint told her that if she wished to sin she must meet him in the middle of the city. But, said she, how is it possible to commit sin before so many persons? And how, replied the Saint, is it possible to sin in the presence of God, who sees us in every place? At these words she burst into tears, and falling prostrate on the ground asked pardon of the saint, and besought him to point out to her the way of salvation.” (True Spouse of Jesus Christ, p. 497)

And Gratian says that: “Unbridled desire and shameful employment of marriage are licentiousness and impurity… Second [in Gal. 5:19], the works of the flesh are called "impurity," and "licentiousness," its companion, is included with it. In the Old Law, the Scriptures generally include these among those horrible crimes committed in secret, which are said to be so filthy as to pollute the mouth that speaks of them, or the ears that hear of them. It says [Lev. 15:31], "You shall teach the children of Israel to take heed of uncleanness," including in this passage all unbridled desires, even those acts within marriage that are not performed as though God were present, with shame and modesty, for the sake of children. Such are called licentiousness and impurity.” (Gratian, Medieval Marriage Law, Case Thirty-Two, Question IV, Part 4, C. 12)

If it’s God we love the most, then it must naturally be Him that we are seeking to please, and not ourselves, our flesh, or our spouse. Our Lord God Jesus Christ Himself taught us this specific truth in the holy gospels, saying: “He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.” (Matthew 10:37)

Good and virtuous spouses always remember that God is present with them, and that is also why they do not stoop to the evil and unnatural sexual sins that so plague humanity today.

Footnote 359 to The Shepherd of Hermas: “‘To the pure, all things are pure;’ but they who presume on this great truth to indulge in kissings and like familiarities are tempting a dangerous downfall.”

St. Cyprian of Carthage, To Pomponius (c. A.D. 249): “Assuredly the mere lying together, the mere embracing, the very talking together, and the act of kissing, and the disgraceful and foul slumber of two persons lying together, how much of dishonour and crime does it confess!” (The Epistles of Cyprian, Epistle LXI)

St. Clement of Alexandria, The Stromata, Book II, Chapter XX (c. 199 A.D.): “Socrates accordingly bids ‘people guard against enticements to eat when they are not hungry, and to drink when not thirsty, and the glances and kisses of the fair, as fitted to inject a deadlier poison than that of scorpions and spiders.’” (Ante-Nicene Fathers, Vol 2, p. 613)

Indeed, the argument that sensual kisses and touches are sinful because they are intoxicating like a drug is just one of the three main arguments against it, the other two being that they are shameful and non-procreative. If one wants to read more about these two arguments and why they refute all those who perversely claim that one may perform kisses and touches for sensual reasons (or any other unnecessary or non-procreative sexual act), one can read more about them in the beginning of Part 2 of this Book, which is named “Sexual Pleasure, Lust, And The Various Sexual Acts In Marriage”.