VIRGEN MARY TELLS HER NEVER TO GIVE UP PRAYER AND TO SEEK COUNSEL FROM PRIESTS
Since When Is It Vain to Pray the Rosary? When Jesus condemned praying “vain repetitions,” was he condemning all repetitious prayer? No. Nope. Definitely, absolutely not.
In some Protestant books on deliverance, one is encouraged to speak directly to, and command, the demons. This is imprecatory prayer, a direct command. It is critical to understand that imprecatory prayer directly commands a demon, which is a tacit acceptance to a personal battle with that demon, while deprecatory prayer asks God to act against the demon. The Catholic Church has understood that the full authority to command demons was given to the Twelve Apostles, therefore a priest needs Apostolic authority given to him by a bishop before he engages in a battle with a demon. Of course a bishop, cardinal, or pope can do an exorcism at any time.
ABSOLUTE MUST SEE: DEMON TELLS EXORCIST TO SAY THE FATHER PRAYER FROM THE HEART!!!!!
The most normal form of unceasing prayer in the Orthodox tradition is the Jesus Prayer. The Jesus Prayer is the form of invocation used by those practicing mental prayer, also called the “prayer of the heart.” The words of the prayer most usually said are “Lord Jesus Christ, Son of God, have mercy on me a sinner.” The choice of this particular verse has a theological and spiritual meaning.
HOW TO BLESS YOUR FOOD – Minute 6:45
“Whenever I bring groceries into the house I would just say : “In the name of Jesus I bind all spirits of death and disease off of all this food in the name of Jesus Christ. Amen.” And then I would bless all the food before I unpacked it and then I like it was good but then as you individually eat things one by one you do do that.
Alzar o no las manos durante el Pade Nuestro… Raise your hands during the Lord’s Prayer?
Jesus, Take Care of It.” Don Dolindo’s Prayer of Abandonment
Mind’s eye, prayers and imagination
Surrender Novena (All 9 Days) – Let Jesus Take Care of Everything
ACTIVE AND PASSIVE NIGHTS OF THE SOUL
“The divinization of one’s passivities.”
This is a line from one of the great spiritual works of the twentieth century, The Divine Milieu by the French Jesuit Pierre Teilhard de Chardin. In that seminal text, Teilhard famously distinguished between the divinization of one’s activities and the divinization of one’s passivities. The former is a noble spiritual move, consisting in the handing over of one’s achievements and accomplishments to the purposes of God. A convinced Jesuit, Teilhard desired to devote all that he did (and he did a lot) ad majorem Dei gloriam (to the greater glory of God). But this attitude, Teilhard felt, came nowhere near the spiritual power of divinizing one’s passivities. By this he meant the handing over of one’s suffering to God, the surrendering to the Lord of those things that are done to us, those things over which we have no control. We become sick; a loved one dies suddenly; we lose a job; a much-desired position goes to someone else; we are unfairly criticized; we find ourselves, unexpectedly, in the valley of the shadow of death. These experiences lead some people to despair, but the spiritually alert person should see them as a particularly powerful way to come to union with God. A Christian would readily speak here of participating in the cross of Christ. Indeed how strange that the central icon of the Christian faith is not of some great achievement or activity, but rather of something rather horrible being done to a person. The point is that suffering, offered to God, allows the Lord to work his purpose out with unsurpassed power.
In some ways, Teilhard’s distinction is an echo of St. John of the Cross’s distinction between the “active” and “passive” nights of the soul. For the great Spanish master, the dark night has nothing to do with psychological depression, but rather with a pruning away of attachments that keep one from complete union with God. This pruning can take a conscious and intentional form (the active night) or it can be something endured. In a word, we can rid ourselves of attachments—or God can do it for us. The latter, St. John thinks, is far more powerful and cleansing than the former.
When we experience interior aridity, darkness, desolation, what to do? Fr. Joseph Iannuzzi explains
How Can I Improve My Prayer? (Aquinas 101)
MUST WATCH – How God granted specific prayers of exorcist –
See Minute 1h07mn about curse of gout
See Minute 2h19mn about God’s punishment
See Minute 4h06mn about liberating freemason buildings
FAITH (THE VIRTUE BY WHICH ONE GIVES ASSENT TO THE DEPOSIT OF FAITH)
HOPE (THE VIRTUE BY WHICH ONE AWAITS BEATITUDE AND HAS CONFIDENCE IN GOD’S AID
CHARITY (THE VIRTUE BY WHICH ONE LOVES GOD AND ONE’S NEIGHBOR FOR THE SAKE OF GOD)
Intellectual Virtues
Understanding: the habit of mind (virtue) by which one grasps the natures of things
Knowledge (scientia): the virtue by which one is able to judge created things as they are
Wisdom: the virtue by which one grasps those thigns that pertain to God as known through the natural light of reason
THEOLOGICAL VIRTUES
Theological Virtues
FAITH (THE VIRTUE BY WHICH ONE GIVES ASSENT TO THE DEPOSIT OF FAITH)
VICES AGAINST FAITH
Infidelity: Lack of belief in the deposit of faith
Heresy: Lack of belief in one or more of the doctrines of the faith
Apostasy: Rejection of the faith entirely by someone already baptized \
Blasphemy: denigration of something sacred by means of speech
Theological Virtues
HOPE (THE VIRTUE BY WHICH ONE AWAITS BEATITUDE AND HAS CONFIDENCE IN GOD’S AID VICES AGAINST HOPE
1. Desperation: Lack of confidence in god’s ability to save someone or to aid him 2. Presumption: Excessive confidence in one’s own capacities beyond one’s abilities to achieve some end
Theological Virtues
CHARITY (THE VIRTUE BY WHICH ONE LOVES GOD AND ONE’S NEIGHBOR FOR THE SAKE OF GOD)
INTEGRAL PARTS OF PRUDENCE (KNOWING THE MEANS TO ATTAIN THE END) 1. Memory (Memoria): the virtue by which one remembers the right things pertaining to the action and its circumstances 2. Understanding (Intellectus): the ability to grasp practical principles and the nature of various situations 3. Docility (Docilitas): ability to be lead and take counsel from others 4. Shrewdness (Solertia): quickness in arriving at the means to the end 5. Reason (Ratio): ability to reason about practical matters; the ability to apply universal practical principles to particular situations 6. Foresight (Providentia): ability to see future outcomes of actions based upon past experience 7. Circumspection (Circumspectio): virtue by which one keeps track of one’s circumstances 8. Caution (Cautio): application of knowledge of the past to action in order to avoid impediments and evils
POTENTIAL PARTS OF PRUDENCE 1. Good Counsel (Eubulia): the habit of taking good counsel 2. Synesis: the ability to know what to do when the common law applies 3. Gnome: the ability to know what to do when the common law does not apply
JUSTICE (RENDER ANOTHER HIS DUE) 1. Commutative: justice between individuals 2. Legal: justice of the individual to the common good 3. Distributive: justice of those in charge of the common good to the individual 4. Restitution: the habit by which one pays back what one owes 5. Religion: the virtue by which we render to God what is due to Him 6. Devotion: the habit by which one has a prompt will to do those things pertaining to the service of God 7. Adjuration: the swearing or taking of an oath, such as in a court of law 8. Piety: the virtue by which one renders to one’s parents due honor and reverence 9. Patriotism: the subvirtue to Piety in which one renders to one’s country the honor due to it 10. Observances: making acts of religion 11. Dulia: giving due honor to one’s superiors 12. Obedience: promptness of will to do the will of one’s superior 13. Diligence: fulfilling one’s duty according to one’s state in life 14. Gratitude or Thankfulness: appreciation (normally expressed) to a benefactor for some gift given 15. Just vindication: the habit by which one puts an end to the harm caused by others 16. Truthfulness (in English: honesty): the habit of telling the truth 17. Friendship or affability: the virtue by which one is able to be befriended 18. Liberality: the use of one’s surplus means to aid the poor 19. Epieikeia: the virtue by which one knows the mind of the legislator
FORTITUDE (THE WILLINGNESS TO ENGAGE THE ARDUOUS) 1. Magnaniminity: the virtue by which one seeks excellence in all things but especially great things 2. Magnificence: the virtue by which one uses his wealth to do great things 3. Patience: the ability to suffer evils well or the equanimity in the face of evils 4. Perseverance: the virtue by which one persists in the arduous good until the end is achieved 5. Longanimity: longness of soul; the ability to await the good 6. Mortification: the willingness to suffer
TEMPERANCE (THE VIRTUE WHICH MODERATES THE PLEASURES OF TOUCH) 1. Shame: fear of being perceived as lowly 2. Honestia: the habit of always seeking to do what is virtuous in each situation (may also be called integrity) 3. Abstinence: refraining from the eating of certain kinds of food 4. Fasting: refraining from eating food in general 5. Sobriety: the virtue by which one has moderated use of alcohol 6. Continence: the virtue in the will by which one remains steadfast despite the tumult of the appetites 7. Chastity: the virtue which moderates the pleasures of touch in relation to those matters pertaining to the 6th Commandment 8. Virginity: the habit of mind or soul which always refrains from taking delight, even interiorly, from pleasures associated with the 6th Commandment 9. Continence: a virtue of the will by which one remains steadfast despite the tumult of the appetites (usually in relation to matters pertaining to the 6th Commandment) 10. Clemency or meekness: moderation of the delight of vindication (of anger) 11. Modesty proper: the virtue in which one’s externals do not draw others into sins against the 6th and 9th Commandments 12. Humility: willingness to live in accordance with the truth; refraint of the irascible appetite from striving for excellence beyond one’s state; not judging oneself greater than he is 13. Eutrapelia: the virtue of right recreation 14. Sportsmanship: the virtue in which one regulates the pleasures specifically in relation to play or games 15. Decorum: the virtue in which one’s externals suits person and circumstances 16. Silence: the virtue by which one does not speak unless necessary; also the virtue in which one seeks to have interior quiet of the appetites 17. Studiosity: the virtue in which one pursues knowledge according to one’s state in life 18. Simplicity: the virtue in which one moderates one externals as to quantity (having neither more than is necessary nor less)
MORAL VIRTUES
PRUDENCE (KNOWING THE MEANS TO ATTAIN THE END)
1. Memory (Memoria): The virtue by which one remembers the right things pertaining to the action and its circumstances
2. Understanding (Intellectus): The ability to grasp practical principles and the nature of various situations
3. Docility (Docilitas): Ability to be led and to take counsel from others
4. Shrewdness (Solertia): Quickness in arriving at the means to the end
5. Reason (Ratio): Ability to reason about practical matters; the ability to apply universal practical principles to particular situations
6. Foresight (Providentia): Ability to see future outcomes of actions based upon past experience
7. Circumspection (Circumspectio): Virtue by which one keeps track of one’s circumstances
8. Caution (Cautio): Application of knowledge of the past to action in order to avoid impediments and evils
POTENTIAL PARTS OF PRUDENCE
1. Good Counsel (Eubulia): The habit of taking good counsel
2. Synesis: The ability to know what to do when the common law applies
3. Gnome: The ability to know what to do when the common law does not apply
VICES CONTRARY TO PRUDENCE
1. Precipitation: The vice in which one does not take counsel (results in acting too quickly)
2. Inconsideration: The vice in which one does not judge which means is the best among the various means arrived at during counsel
3. Inconstancy: A vice in which one does not command or do the action which has been counseled and judged as the best
4. Negligence: Failure to take counsel or a failure to do what one should when he ought
5. Carnal Prudence: The vice in which one applies one’s reason to arrive at means to attain created goods which are seen as one’s final end
6. Craftiness (Astutia): Industry in not using the right or true means to an end
7. Guile (Dolus): The habit of deceit (usually in words)
Legal: Justice of the individual to the common good
Distributive: Justice of those in charge of the common good to the individual 4
Restitution: The habit by which one pays back what one owes
Religion: The virtue by which we render to god what is due to him
Devotion: The habit by which one has a prompt will to do those things pertaining to the service of God
Adjuration: The swearing or taking of an oath, such as in a court of law
Piety: The virtue by which one renders to one’s parents due honor and reverence
Patriotism: The sub virtue to piety in which one renders to one’s country the honor due to it
Observances: Making acts of religion
Dulia: Giving due honor to one’s superiors
Obedience: Promptness of will to do the will of one’s superior
Diligence: Fulfilling one’s duty according to one’s state in life
Gratitude or Thankfulness: Appreciation (normally expressed) to a benefactor for some gift given
Just Vindication: The habit by which one puts an end to the harm caused by others
Truthfulness (In English: Honesty): The habit of telling the truth
Friendship or Affability: The virtue by which one is able to be befriended
Liberality: The use of one’s surplus means to aid the poor
Epieikeia: The virtue by which one knows the mind of the legislator
VICES AGAINST JUSTICE
Acceptation of Persons (Human Respect): Excessive deference paid to someone
Murder: Unjust killing of the innocent
Mutilation: Physical harm or changes made to one’s body aside from the order of nature
Theft: Occult taking of that which belongs to another
Robbery: Non-occult (Usually Violent) taking of that which belongs to another
Judgment: Judging him over whom one does not have authority or contrary to the truth
False Accusation: Accusing somebody of something that is false
Perjury: Lying under oath
Contumely: Attack on a person’s reputation (usually done in their presence – normally it is the saying of something false to destroy someone’s reputation)
Detraction: Saying something true in order to destroy someone’s reputation
Murmuring: Occult detraction in order to separate the affections of one person from another
Derision: Laughing at another in order to lower him in the estimation of others
Malediction (Cursing): Calling down condemnation on something or someone
Usury: Taking of (excessive) interest on a loan
Illicit Adjuration: Swearing an oath outside his due circumstances
Superstition: Rendering of some honor or practice to a creature which is due only to God
Idolatry: Worshiping some created thing as God
Divination (And Witchcraft): Use of the demonic in order to achieve something, such as knowledge of the future, hidden knowledge, to gain power over something, etc.
Tempting God
Sacrilege: Ill Use or abuse of something sacred
Simony: Purchasing or selling of something sacred
Disobedience: Lack of promptness to do the will of one’s superiors
Vengefulness: Inordinate desire for vindication (inordinate desire to cause harm to another in order to put an end to the harm he is causing)
Lying: Saying the false in order to deceive
Simulation, Sometimes Called Hypocrisy: Doing the false in order to deceive
Boasting: the Drawing of attention to or the exaggeration of one’s perfections
Ingratitude: Lack of appreciation for the benefit granted by a benefactor
Irony: the Lowering of oneself below one’s state usually in speech
Adulation: Use of Speech Whereby One Flatters Another
Litigious: Excessive desire or practice of taking someone to court
Avarice: Excessive desire to make and hold onto money or wealth
TEMPERANCE (THE VIRTUE THAT MODERATES ATTRACTION AND DESIRE FOR PLEASURE, AND PROVIDES BALANCE IN THE USE OF CREATED GOODS)
Shame: Distress caused by the consciousness of wrong or disordered behavior
Honestia: The habit of always seeking to do what is virtuous in each situation (may also be called integrity)
Abstinence: Refraining from the eating of certain kinds of food
Fasting: Refraining from eating food in general
Sobriety: The virtue by which one has moderated use of alcohol
Continence: The virtue in the will by which one remains steadfast despite the tumult of the appetites
Chastity: The virtue which moderates the pleasures of the senses in relation to those matters pertaining to the 6th commandment
Virginity: The habit of mind or soul which always refrains from taking delight, even interiorly, from pleasures associated with the 6th commandment
Clemency or Meekness: Moderation of the delight of vindication (of anger)
Modesty Proper: The virtue in which one’s externals do not draw others into sins against the 6th and 9th commandments
Humility: Willingness to live in accordance with the truth; refraint of the irascible appetite from striving for excellence beyond one’s state; not judging oneself greater than he is
Eutrapelia: The virtue of right recreation
Sportsmanship: The virtue in which one regulates the pleasures specifically in relation to play or games
Decorum: The virtue in which one’s externals suits person and circumstances
Silence: The virtue by which one does not speak unless necessary; also the virtue in which one seeks to have interior quiet of the appetites
Studiosity: The virtue in which one pursues knowledge according to one’s state in life
Magnaniminity: the Virtue by Which One Seeks Excellence in All Things but Especially Great Things
Magnificence: the Virtue by Which One Uses His Wealth to Do Great Things
Patience: the Ability to Suffer Evils Well or the Equanimity in the Face of Evils
Perseverance: the Virtue by Which One Persists in the Arduous Good until the End Is Achieved
Longanimity: Longness of Soul; the Ability to Await the Good
Mortification: the Willingness to Suffer VICE CONTRA FORTITUDE 1. Fear: the Vice in Which One Has an Unmoderated Passion Arising from the Perception of Future Evil 2. Fearlessness: Lack of Moderated Fear 3. Audacity: Excessive Aggressiveness Toward Imminent Danger Without Reasonable Fear 4. Presumption: Thinking One Can Attain Some End Which Is Beyond Him Without Aid, Usually from God 5. Ambition: Striving for Honor above One’s Excellence 6. Inane Glory: Seeking Honor in Those Things Unworthy of Honor 7. Pusillanimity: Smallness of Soul; the Habit of Not Striving for Excellence 8. Parvificience or Stinginess: Unwillingness to Use One’s Wealth to Do Great Things 9. Mollities or Softness (Effeminacy): an Unwillingness to Put Aside Pleasure in Order to Engage the Arduous 10. Pertinacity: Excessive Clinging to One’s Assertions or Intellectual Convictions
