Here are some of the absolute gems that I have come across in my research that left me flabbergasted at the beauty and depth of the Catholic Faith!
Father Steven Scheier’s Judgment Experience
Father Steven Scheier judgment experience SECOND interview with Mother Angelica
Testimonio de Catalina Rivas – Vidente de la Eucaristia
Catalina Rivas of Cochabamba, Bolivia, who now dwells in Mérida, Yucatán, México. She is said to receive Messages from Jesus, Mary, and the angels. She has the approval of her Bishop, René Fernández Apaza, who has given his imprimatur to her Messages. The following text is the reproduction of booklet, “The Holy Mass,” in which Our Lord and Our Lady explain to Catalina what is really going on during the Mass in the spiritual realm, and how we should be more concentrated on the great mysteries that are taking place.
Bo. Daniel Gagnon, OMI, of the Commission for the Doctrine of the Faith of the Archdiocese of Mexico, wrote about this book: “I do not find anything against the faith or the customs of the Church. It is not my function to confirm its supernatural character; nevertheless, I recommend it for its spiritual inspiration.” https://luisapiccarreta.co/?page_id=4033
El Gran Milagro: La Santa Misa · Testimonio de Catalina Rivas
ABSOLUTE MUST READ: LA SANTA MISA EN EL SIGLO II SEGÚN SAN JUSTINO EL MÁRTIR
En los Hechos de los Apóstoles encontramos evidencia de que las primeras comunidades cristianas celebraban la Eucaristía, a este respecto resulta muy interesante el relato que nos hace San Justino Mártir para el año 155. […] Sabemos que las primeras comunidades eran perseguidas y acusadas de realizar sacrificios humanos en su culto a Dios. Se conserva una carta que San Justino le envió al emperador romano Antonio Pío para el año 155 en la que el santo explicaba, en un lenguaje que el “César” pudiera comprender, cómo era exactamente eso que hacían los cristianos en aquellas extrañas reuniones dominicales.
MUST READ https://tengoseddeti.org/article/la-misa-de-los-primeros-cristianos/
Fr. Donald Calloway – Conversion Story. South Louisiana Tour – Metairie, LA
¿JEHOVÁ O YAHVÉ? El increíble error histórico sobre el Nombre de Dios. El Tetragrámaton.
JUAN MIGUEL ZUNZUNEGUI. Los mitos de la conquista
Los SECRETOS OCULTOS de LA GUERRA CIVIL ESPAÑOLA
Hail Holy Queen: Scripture and the Mystery of Mary
THE DIVINE WILL
The Cross: Jewish or Pagan?
GOD WILL PROTECT THE ONES MARKED BY THE SIGN OF THE CROSS – REVELATION: THE SIGN OF PROTECTION IS THE MARK OF THE CROSS
What Do Catholics Believe About Christmas? Part 1
EUCHARISTIC REIGN OF CHRIST – JESUS REIGNS INTERIORLY
MILLENIAL REIGN – THE THOUSAND YEARS
Fr. Joseph Iannuzzi: Christ will reign physically on earth before the final coming. This is heresy.
THERE ARE TWO JUDGMENTS: ONE AT DEATH, ONE AT FINAL DAY -THE IMPORTANCE OF DIVINE MERCY SUNDAY TO CLEAR UP PURGATORY TIME
Los pilares de la Leyenda Negra. Con Luis Antequera
ABSOLUTE MUST READ: La Inquisición española pilar fundamental de la “Leyenda Negra” – Por Luis Antequera
Cifras de víctimas en España
Las cifras de víctimas de la Inquisición española han sido objeto de todo tipo de especulaciones. El primer trabajo al respecto, y el que ha dado pábulo a la peor “Leyenda Negra” de la institución, es el de Juan Antonio Llorente (1756-1823) quien, en su Historia crítica de la Inquisición española, escrita en 1818, habla de 300.000 procesos, con 31.192 quemados vivos, y 17.659 quemados en efigie –esto es, mediante un muñeco que representaba su persona– por no haber podido ser capturados, aunque sí juzgados in absentia.
Llorente es un personaje singular. Ordenado sacerdote, y tras ser comisario del Santo Oficio y secretario de la Inquisición de Corte, simpatizará con el movimiento religioso llamado “jansenismo”, condenado como herético por el Papa Urban VIII. Se une luego al bonapartismo, siendo componente de la Junta Nacional que reconoce como rey de España a José I Bonaparte, con el que es consejero de Estado para Asuntos Eclesiástico. Como tantos afrancesados, según se los llamaba, en 1813 abandona España y se instala en Francia, concretamente en Burdeos –como Goya, que lo retrata–, de donde es expulsado por su relación con la masonería. Con el Trienio Liberal, vuelve a España, donde muere al poco.
Su obra sobre la Inquisición está muy cuestionada, tanto por la animosidad que observa hacia la institución –de la que había formado parte, no lo olvidemos–, como por la oscuridad de sus fuentes, muchas de las cuales, de hecho, no se conocen por haberlas destruido él mismo, cosa que es lo último que haría un investigador bien intencionado y veráz.
Ya en tiempos más modernos, son muchos los trabajos que sobre la famosa institución se han hecho en lo relativo al número de víctimas.
El británico Geoffrey Parker cree que el tribunal causó unos cinco mil muertos. El también británico Henry Kamen, en su obra Inquisición Española, Historia y Mito, calcula que la Inquisición condenó a muerte al 2% de los acusados, lo que sobre 150.000 procesos, daría una cifra de unos 3.000 ejecutados.
El trabajo más preciso, aunque fragmentario, es el titulado El banco de datos del Santo Oficio. Las relaciones de causas de la Inquisición Española, donde el danés Gustav Henningsen examina los documentos del Consejo de la Suprema y General Inquisición en el período 1550-1700, ciento cincuenta años, la mitad de la vida del tribunal, estableciendo que durante ese periodo, las causas abiertas fueron 44.674, de las que el tribunal condenó a muerte a 1.346 personas, un tercio de ellas en efigie, o sea unas 900 personas.
La actividad del tribunal en América es un tema muy estudiado por el propio Henningsen y por Jaime Contreras, que menciona exactamente 73 víctimas mortales: 38 condenados por el tribunal de Méjico, 32 por el de Lima, y tres por el de Cartagena de Indias; de los cuales sólo fueron ejecutados 50 en persona, los otros 23 en efigie.
Entre ellos, un único indígena, por cierto, Carlos Ometochtzin, quemado por herejía y por bigamia, en 1535, y ni siquiera propiamente por el tribunal, que aún no había sido implantado, sino por el obispo Zumárraga, en su condición de inquisidor apostólico de la diócesis de Méjico. Llegado el caso a oídos de Carlos I, éste se indignó, obligando incluso a la devolución de los bienes confiscados. El caso, en realidad, venía instigado por los propios familiares de Ometochtzin, y ocultaba toda una trama dinástica, pues el acusado pertenecía a la familia real azteca. El resto de los ajusticiados son españoles y europeos, ya que ejerció también la Inquisición española en América su jurisdicción sobre piratas protestantes, tal es el caso de los que componían la flota de John Hawkins, o de John Drake, sobrino de Francis Drake.
Comparación con otros procesos de persecución religiosa
Ningún hecho histórico puede ser juzgado en solitario, y ha de ponerse necesariamente en contexto con los procesos similares, única manera de conocer su alcance y gravedad. Sin ánimo de ser exhaustivos, se puede hablar de los siguientes genocidios por razones religiosas, contemporáneos todos ellos, aunque concentrados en períodos de tiempo infinitamente inferiores a los tres siglos y medio que dura la Inquisición española, lo que arroja índices de letalidad muy superiores a los del hispano tribunal:
- Matanzas medievales de judíos realizadas por lo general en una única jornada, o dos, o tres: Worms (1096), 800 judíos; Meinz (1096), 1.100 judíos; York (1189), 150 judíos; Londres (1265), 500 judíos; Estraburgo (1349), 2.000 judíos; Basilea (1349), 600 judíos; Toledo (1355), 1.200 judíos; Viena (1420), 1.000 judíos. En Granada (1066), la matanza perpetrada por los musulmanes rondó las 4.000 personas.
- Caza de brujas (1450-1750, con un pico entre 1550 y 1650). Con una cifra de víctimas mortales en toda Europa de unas 60.000 personas, esto es, veinte veces la cifra de la Inquisición española en un periodo similar pero incluso inferior. La palma se la lleva Alemania, sobre todo los estados protestantes, con unas 25.000. En Suizase ejecutan unas 10.000 (¡tres veces más que la Inquisición en tres siglos y medio!). En Francia unas cuatro mil. En las Islas Británicas, unas 2.000. En España, la caza de brujas se encomienda a la Inquisición, y las ejecuciones no superan 60. El principal proceso es el de las brujas de Zugarramundi, con seis quemados en persona y cinco en efigie. El inquisidor Alonso de Salazar y Frías concluirá que se trata de un proceso de histeria colectiva, que debe ser tratado con poco rigor.
- Guerra de los campesinos alemanes, llamada en alemán Deutscher Bauernkrieg (1525) con unos 100.000 campesinos muertos en el marco de la Reforma Luterana, una matanza avalada por Lutero con palabras como éstas: “La autoridad debe actuar con tranquilidad y asesinar con buena conciencia. Ésta es su ventaja, que los campesinos tienen mala conciencia, y hacen cosas injustas, y serán asesinados por ello, y presa eterna del demonio”.
- Consistorio calvinista de Ginebra (1541-1564): Fabián Granobles da cifras muy exactas: 68 ejecuciones, entre las cuales Miguel Servet, y 76 destierros, en apenas cinco años, sobre una población de 000 habitantes. La ratio es bestial. Entre 1558 y 1559, el Consistorio imparte 414 condenas.
- Reforma anglicana: Hasta la fecha, la Iglesia católica ha elevado a los altares a 265 mártires producidos en las persecuciones ocurridas entre 1535 y 1681 en Inglaterra y Gales.
- Matanza de San Bartolomé, en Francia (1572). En apenas unos días, unos 3.000 hugonotes –así se llamaba a los protestantes franceses—, son masacrados sólo en París y hasta 20.000 en toda Francia.
- La Vendeé (1793-1796): el movimiento contrarrevolucionario y de inspiración católica severamente reprimido por las autoridades de la revolución Francesa, acontecido en la región francesa de ese nombre, en el poniente francés. Alberto Bárcena, autor de La guerra de la Vendeé, recoge el dato de Reynald Secher según el cual son asesinadas y ejecutadas 117.257 personas. Y eso que el protagonista de los hechos, el general Hoche, asegura a su gobierno el 12 de febrero de 1796 haber acabado con la vida de 600.000 ciudadanos, sobre una población de 800.000, esto es, tres de cada cuatro habitantes de la región.
Our Lady of Guadalupe: scientific details
ABSOLUTE MUST READ: BOOK “Some facts and more facts about the self-styled “Pastor” Charles T. Russell” (of Millennial dawn fame) [microform] (External link)
ABSOLUTE MUST READ https://archive.org/details/cihm_87677
Pennsylvania Superior Court reports v.40 (1909)
Pennsylvania Superior Court reports v.22 (1903)
THE TERRIBLE HABIT TO PRAY THE ROSARY QUICKLY AND NOT FROM THE HEART
Evolution & the Culture of Death ~ Fr Ripperger
Icons of Evolution: Fossil Records ~ Pam Acker, MS
THE BODY AND THE SOUL WERE ONE BEFORE SIN
Catholic Exorcist Explains the link between Sin and some Natural Disasters
OFFERING YOUR SUFFERINGS AS CARLO ACUTIS
Ex-Abortion Doctor Tells The SHOCKING Truth About Abortion
Pro-abortion Politicians: Can We Actually Dialogue?
MISSION OF ADAM IN EDEN – MINUTE 53′ ONWARDS
Original sin affecting the entire creation – Adam replacing the Devil in charge of all Creation
Breaking Negative Soul Ties – Explaining the Faith with Fr. Chris Alar
SOURCE OF MATERIAL COSMOS IN THE SOUL – MINUTE 24’29
When witch doctors infiltrated a Monastery in the Philippines – Catholic exorcist explains. Monasteries, consecrated homes and seminaries work as protection for the town.
https://www.youtube.com/watch?v=RHRbxMgf5IE
3 STEPS FOR CASTING OUT DEMONS FOR EXORCISTS
1 – IN THE NAME OF JESUS / ASK GOD, ST MICHAEL TO DO IT
2 – COMMAND THEM IN HIS NAME TO LEAVE
3 – SEND THEM SOMEWHERE
DEMON TELLS EXORCIST TO SAY THE FATHER PRAYER “FROM THE HEART”!!!!!
Fr. Joseph Iannuzzi: Crying out to God to intervene and send chastisement?”
Danger of Godless Atheist Agnostic World View – Minute 16’16
Holiness Conference 1/5: What is Holiness? ~ Fr. Ripperger
WHEN YOU SUFFER GOD RESTS IN YOU, WHEN YOU REST GOD SUFFERS
Difference between grace, virtue and gift – Minute 1’16
A virtue grows and is increased by its contrary – Minute 5’22
How to build virtue – Minute 10’19
Speaking in Tongues, Exorcist Fr Chad Ripperger, is it real?
ABSOLUTE MUST SEE: Explaining What the Creed Means Line by Line: Explaining the Faith with Fr. Chris Alar
ABSOLUTE MUST READ: IS DECEMBER 25th PAGAN?
by Mark Shea
Everybody knows that Christmas is really just a warmed-over Celebration of the Feast of the Sol Invictus by Mark Shea Guess what? Everybody’s wrong! Another little excerpt from my book(s?) on Mary, Behold Your Mother (sans footnotes, but trust me, the citations are all in order): Pseudo-Knowledge and “Pagan Christmas” Time was when I, like most people, took it for granted the winter solstice and, in particular, the Roman Feast of the Birth of the Unconquered Sun were simply pagan celebrations that hung around into Christian times. In fact, when I set out to write this book I still thought this. But I discovered the reality is far more complicated and interesting. Indeed, it turns out this widely assumed “fact” that “everybody knows” is probably another sample of pseudo-knowledge. For according to William Tighe, a church history specialist at Pennsylvania’s Muhlenberg College, “the pagan festival of the ‘Birth of the Unconquered Sun’ instituted by the Roman Emperor Aurelian on 25 December 274, was almost certainly an attempt to create a pagan alternative to a date that was already of some significance to Roman Christians. Thus the ‘pagan origins of Christmas’ is a myth without historical substance.” For the fact is, our records of a tradition associating Jesus’ birth with December 25 are decades older than any records concerning a pagan feast on that day. [T]he definitive Handbook of Biblical Chronology by professor Jack Finegan (Hendrickson, 1998 revised edition) cites an important reference in the Chronicle written by Hippolytus of Rome three decades before Aurelian launched his festival. Hippolytus said Jesus’ birth “took place eight days before the kalends of January,” that is, Dec. 25. Tighe said there’s evidence that as early as the second and third centuries, Christians sought to fix the birth date to help determine the time of Jesus’ death and resurrection for the liturgical calendar—long before Christmas also became a festival. To make a long and complicated story short, there was agitation in the early Church concerning, not Jesus’ birthday, but the day upon which the historical Good Friday and Easter fell. It finally ended up that, in the Eastern Church, the tradition focused on April 6 as the date for the original Good Friday, while in the Western Church it was widely held that the date was March 25. Why does this matter? Tighe continues: At this point, we have to introduce a belief that seems to have been widespread in Judaism at the time of Christ, but which, as it is nowhere taught in the Bible, has completely fallen from the awareness of Christians. The idea is that of the “integral age” of the great Jewish prophets: the idea that the prophets of Israel died on the same dates as their birth or conception. This notion is a key factor in understanding how some early Christians came to believe that December 25th is the date of Christ’s birth. The early Christians applied this idea to Jesus, so that March 25th and April 6th were not only the supposed dates of Christ’s death, but of his conception or birth as well. There is some fleeting evidence that at least some first- and second-century Christians thought of March 25th or April 6th as the date of Christ’s birth, but rather quickly the assignment of March 25th as the date of Christ’s conception prevailed. It is to this day commemorated almost universally among Christians as the Feast of the Annunciation, when the Archangel Gabriel brought the good tidings of a savior to the Virgin Mary, upon whose acquiescence the Eternal Word of God (“Light of Light, True God of True God, begotten of the Father before all ages”) forthwith became incarnate in her womb. What is the length of pregnancy? Nine months. Add nine months to March 25th and you get December 25th; add it to April 6th and you get January 6th. December 25th is Christmas, and January 6th is Epiphany. And because these traditional, albeit competing, birth dates were already being revered in the rapidly growing Church, the emperor of a failing pagan empire instituted the Feast of the Unconquered Sun not only as an “effort to use the winter solstice to make a political statement, but also almost certainly [as] an attempt to give a pagan significance to a date already of importance to Roman Christians.” In addition to this there’s another small, but telling, point. We also find St. John Chrysostom (a patriarch of Constantinople who died in 407 A.D.) noted that Christians had celebrated December 25 from the Church’s early days. Chrysostom reinforced his point with an argument that used Scripture, not pagan mythology, for corroboration: Luke 1 says Zechariah was performing priestly duty in the Temple when an angel told his wife Elizabeth she would bear John the Baptist. During the sixth month of Elizabeth’s pregnancy, Mary learned about her conception of Jesus and visited Elizabeth “with haste.” The 24 classes of Jewish priests served one week in the Temple, and Zechariah was in the eighth class. Rabbinical tradition fixed the class on duty when the Temple was destroyed in A.D. 70 and, calculating backward from that, Zechariah’s class would have been serving Oct. 2-9 in 5 B.C. So Mary’s conception visit six months later might have occurred the following March and Jesus’ birth nine months afterward. So how did it become “common knowledge” that Christmas is really just a warmed-over pagan festival? It happened through a series of ironies capped by yet another example of pseudo-knowledge. The first irony is the reaction of the Christians of the late Roman Empire to Aurelian’s attempt to co-opt Christmas and make it a pagan day of celebration. Instead of fighting with Sun-worshipers who were trying to rip off their feast, early Christians simply “re-appropriate[d] the pagan ‘Birth of the Unconquered Sun’ to refer, on the occasion of the birth of Christ, to the rising of the ‘Sun of Salvation’ or the ‘Sun of Justice.’” Mark that, because we shall return to it. The next irony happens in the 17th and 18th centuries, when the myth of “pagan Christmas” really took hold.
Paul Ernst Jablonski, a German Protestant, wished to show that the celebration of Christ’s birth on December 25th was one of the many “paganizations” of Christianity that the Church of the fourth century embraced, as one of many “degenerations” that transformed pure apostolic Christianity into Catholicism. Dom Jean Hardouin, a Benedictine monk, tried to show that the Catholic Church adopted pagan festivals for Christian purposes without paganizing the Gospel. In the Julian calendar, created in 45 B.C. under Julius Caesar, the winter solstice fell on December 25th, and it therefore seemed obvious to Jablonski and Hardouin that the day must have had a pagan significance before it had a Christian one. Note that: Jablonski began, not with evidence, but with an assumption that the winter solstice must have had a pagan significance before it had a Christian one. In other words, Jablonski simply noticed a correspondence between the Julian calendar’s solstice and Christmas and assumed the pagan feast must have been the prior one even though he had no proof for his theory. Meanwhile, Hardouin, rather than challenge that assumption, simply went along with it. And it’s upon these two authors that the entire myth about Christmas being a warmed-over pagan Sun-worshiping feast is based. But in fact, the date [December 25] had no religious significance in the Roman pagan festal calendar before Aurelian’s time, nor did the cult of the sun play a prominent role in Rome before him. There were two temples of the sun in Rome, one of which (maintained by the clan into which Aurelian was born or adopted) celebrated its dedication festival on August 9th, the other of which celebrated its dedication festival on August 28th. But both of these cults fell into neglect in the second century, when eastern cults of the sun, such as Mithraism, began to win a following in Rome. And in any case, none of these cults, old or new, had festivals associated with solstices or equinoxes.
What Can We Learn From This? It is vital we not get bogged down in minutiae and miss the blazingly obvious. So, for instance, we must not get distracted by the irrelevant question of whether Roman Christians were right to place Jesus’ birthday on December 25. Nor should we waste time saying, “Ah ha! Some early Christians relied on the unbiblical Jewish tradition of ‘integral age’ or Chrysostom’s ‘rabbinic tradition’!” Again, granted: the date of Christmas isn’t found in Scripture. But that isn’t what matters. The crucial thing is not, “Did the early Christians get the date of Christmas right?” It is, rather, “What mattered to them as they determined the date of Christmas?” And when you look at that, you again immediately realize that what dominates their minds is not Diana, Isis, sun worship, or anything else in the pagan religious world. What interests them is, from our modern multicultural perspective, stunningly insular. Their debates are consumed, not by longing for goddess worship, or pagan mythology, or a desire to import Isis and Diana into the Faith, but the exact details of the New Testament record of Jesus’ death, alloyed with a Jewish—-not pagan—-theory about when Jewish—-not pagan—-prophets die. They don’t care a bit how pagan priests ordered their worship in the Temple of Diana at Ephesus. They care intensely about how Levitical priests ordered their worship in the Temple of Solomon at Jerusalem. These Christians are completely riveted on Scripture and details of Jewish and Christian history and tradition. They don’t give a hoot what sun worshipers, Osiris devotees, or Isis fans might think. A Common Objection At this point some people object, “But you yourself acknowledge the early Christians ‘re-appropriated the pagan “Birth of the Unconquered Sun”’ to refer to the birth of Christ”. True. That is, I’m willing to grant that when Aurelian tried to co-opt a Christian holy day by designating it as the date for a pagan festival, Christians checkmated Aurelius by refusing to allow him to claim a sort of copyright on the Sun for paganism. Instead, they insisted on returning the Sun to the service of God its Creator—Whom Scripture calls the True Light of the World and a Sun and a Shield—and did not make the blunder of worshiping the creature. They behaved rather like modern Christians who offer punning riffs on current cultural phenomena (“Jesus: He’s the Real Thing” “Christ: Don’t Leave Earth Without Him,” etc.).
Exactly what they did not do is take passages of Scripture which referred to Jesus and apply them to Apollo or some other pagan deity. Nor did they look to Apollo or some other pagan deity to tell them about Jesus; they knew perfectly well Jesus could be represented as the Sun of Justice and Light of the World long before Aurelius invented his pagan festival. That’s because early Christians were behaving in a way perfectly consistent with Scripture, becoming “all things to all men” (1 Corinthians 9:22), not “holding the form of religion while denying the power of it” (2 Timothy 3:5). This matters immensely because it bears directly on the first moment when the early Catholic Church really did borrow something from pagans. And not just any pagans, mind you, but actual adherents of Babylonian Mystery Religion. And most amazingly, the early Catholics’ decision to do so receives the complete approval of, and even hearty defense by… Evangelicals.