Quote Of The Day

"I would rather be a Catholic road sweeper than an Anglican Bishop."

-David Palmer

National Catholic Register Interviews Sam Brownback

The Next Catholic President?.....I sure hope so!

St. John Chrysostom On Abortion

"Why sow where the ground makes it its care to destroy the fruit? -where there are many efforts at abortion?- where there is murder before the birth? For even the harlot you do not let continue a mere harlot, but make her a murderess also. You see how drunkenness leads to prostitution, prostitution to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevents its being born. Why then do thou abuse the gift of God, and fight with his laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon thy head a great pile of fire. For even if the daring deed be hers, yet the causing of it is thine."

-Homilies on Romans 24.

On The Tenth Day Of Christmas

Today is the Feast of the Most Holy Name of Jesus!


Jesus Christ's is the Name at which every knee shall bow. His is the Name above all names. There is no other upon Heaven and Earth by which we are to be saved! Blessed be the Most Holy Name of Jesus!

Heaven Speaks to Those Who Do Not Know Jesus

We here present "Heaven Speaks to Those Who Do Not Know Jesus" as a special Christmas gift from Jesus to anyone you may know among family members, friends, fellow workers, or acquaintances who does not know the Lord, and to whom you could peacefully perform the salvific role of introducing them to their Savior.

The "Heaven Speaks" series constitutes locutions of Jesus which are transmitted through "Anne," a lay apostle who presently lives in Ireland, and who spreads these messages with the approval of her local Bishop, the Most Rev. Leo O'Reilly of the diocese of Kilmore, as well as in complete obedience to the Vatican Congregation of the Doctrine of the Faith, to whom all messages have been submitted.

It is my personal conviction that the locutions received by Anne are of supernatural origin and are in complete conformity with the norms for authentic private revelation as used by the Church and ecclesiastical commissions of investigation (see article, "Discernment of Lay Apostolate of Jesus Christ the Returning King" in the Marian Private Revelation section).

During this Christmas season, please prayerfully consider passing on this message of Jesus to anyone whom you believe may have an open heart. What better Christmas present could be offered a friend or loved one than the inestimable gift of the God that so loves them that He became a baby for them, died on a cross for them, opened the gates of heaven for them, and now calls them personally to His Heart of Love and Mercy.

May each of you and your families experience an exceptionally grace-filled and joy-filled season of the Baby Jesus, our Incarnate Love.

Mark MiravalleEditor, Mother of All Peoples E-Magazine

The Day I Have Been Waiting For The Entire Break...

....the books for my Spring classes were posted today! Yes, I know I am a nerd and I am proud of it.

So without further ado, the books I GET to read this semester are:

Mariology II:
All Generations Shall Call Me Blessed- Manelli
Calls From The Message of Fatima- Sr. Lucia
For the Love of Mary- Morrissey
Mary Coredemptrix: Doctrinal Issues Today- ed. by Miravalle
Messages of the Lady of All Nations- Peerdeman
Primer On the Absolute Primacy of Christ- Fr. Dean
St. Maximillian Kolbe: Pneumatologist- Fr. Fehlner
Totus Tuus- Calkins
True Devotion to Mary- Monfort
"With Jesus" The Story of Mary Coredemptrix- Miravalle

Theological Foundations:
Dei Verbum- Vatican II
Fides Et Ratio- JP II
Letter & Spirit Vol. 1- ed. by Hahn
Letter & Spirit Vol. 2- ed. by Hahn
Letter and Spirit- Hahn
Nature and Mission of Theology- Ratzinger

Sacraments:
101 Questions on the Eucharist- Fr. Dimock
Dogma 5: Church as Sacrament- Herr Dr. Schmaus

Theology of Christ:
God's Human Face- Schonborn


The great thing is, I've already read most of these books.

On The Ninth Day Of Christmas

Today is the Feasts of two great Cappadocians, Basil the Great and Gregory Nazianzen!

Here are great quotes about God the Son from each of them.

"Worshipping as we do God of God, we both confess the distinction of the Persons, and at the same time abide by the Monarchy. We do not fritter away the theology in a divided plurality, because one Form, so to say, united in the invariableness of the Godhead, is beheld in God the Father, and in God the Only begotten. For the Son is in the Father and the Father in the Son; since such as is the latter, such is the former, and such as is the former, such is the latter; and herein is the Unity. So that according to the distinction of Persons, both are one and one, and according to the community of Nature, one. How, then, if one and one, are there not two Gods? Because we speak of a king, and of the king's image, and not of two kings. The majesty is not cloven in two, nor the glory divided. The sovereignty and authority over us is one, and so the doxology ascribed by us is not plural but one; because the honor paid to the image passes on to the prototype. Now what in the one case the image is by reason of imitation, that in the other case the Son is by nature."

-St. Basil the Great

"In my opinion He is called Son because He is identical with the Father in Essence; and not only for this reason, but also because He is of Him. And He is called Only-begotten, not because He is the only Son and of the Father alone, and only a Son; but also because the manner of His Sonship is peculiar to Himself and not shared by bodies. And He is called the Word, because He is related to the Father as Word to Mind; not only on account of His passionless Generation, but also because of the Union, and of His declaratory function."

-St. Gregory Nazianzen

The Anglican Church

"I have been bringing out my mind in this Volume on every subject which has come before me; and therefore I am bound to state plainly what I feel and have felt, since I was a Catholic, about the Anglican Church. I said, in a former page, that, on my conversion, I was not conscious of any change in me of thought or feeling, as regards matters of doctrine; this, however, was not the case as regards some matters of fact, and, unwilling as I am to give offence to religious Anglicans, I am bound to confess that I felt a great change in my view of the Church of England. I cannot tell how soon there came on me,—but very soon,—an extreme astonishment that I had ever imagined it to be a portion of the Catholic Church. For the first time, I looked at it from without, and (as I should myself say) saw it as it was. Forthwith I could not get myself to see in it any thing else, than what I had so long fearfully suspected, from as far back as 1836,—a mere national institution. As if my eyes were suddenly opened, so I saw it—spontaneously, apart from any definite act of reason or any argument; and so I have seen it ever since. I suppose, the main cause of this lay in the contrast which was presented to me by the Catholic Church. Then I recognized at once a reality which was quite a new thing with me. Then I was sensible that I was not making for myself a Church by an effort of thought; I needed not to make an act of faith in her; I had not painfully to force myself into a position, but my mind fell back upon itself in relaxation and in peace, and I gazed at her almost passively as a great objective fact. I looked at her;—at her rites, her ceremonial, and her precepts; and I said, "This is a religion;" and then, when I looked back upon the poor Anglican Church, for which I had laboured so hard, and upon all that appertained to it, and thought of our various attempts to dress it up doctrinally and esthetically, it seemed to me to be the veriest of nonentities.

Vanity of vanities, all is vanity! How can I make a record of what passed within me, without seeming to be satirical? But I speak plain, serious words. As people call me credulous for acknowledging Catholic claims, so they call me satirical for disowning Anglican pretensions; to them it is credulity, to them it is satire; but it is not so in me. What they think exaggeration, I think truth. I am not speaking of the Anglican Church in any disdain, though to them I seem contemptuous. To them of course it is "Aut Cæsar aut nullus," but not to me. It may be a great creation, though it be not divine, and this is how I judge of it. Men, who abjure the divine right of kings, would be very indignant, if on that account they were considered disloyal. And so I recognize in the Anglican Church a time-honoured institution, of noble historical memories, a monument of ancient wisdom, a momentous arm of political strength, a great national organ, a source of vast popular advantage, and, to a certain point, a witness and teacher of religious truth. I do not think that, if what I have written about it since I have been a Catholic, be equitably considered as a whole, I shall be found to have taken any other view than this; but that it is something sacred, that it is an oracle of revealed doctrine, that it can claim a share in St. Ignatius or St. Cyprian, that it can take the rank, contest the teaching, and stop the path of the Church of St. Peter, that it can call itself "the Bride of the Lamb," this is the view of it which simply disappeared from my mind on my conversion, and which it would be almost a miracle to reproduce. "I went by, and lo! it was gone; I sought it, but its place could no where be found;" and nothing can bring it back to me. And, as to its possession of an episcopal succession from the time of the Apostles, well, it may have it, and, if the Holy See ever so decide, I will believe it, as being the decision of a higher judgment than my own; but, for myself, I must have St. Philip's gift, who saw the sacerdotal character on the forehead of a gaily-attired youngster, before I can by my own wit acquiesce in it, for antiquarian arguments are altogether unequal to the urgency of visible facts. Why is it that I must pain dear friends by saying so, and kindle a sort of resentment against me in the kindest of hearts? but I must, though to do it be not only a grief to me, but most impolitic at the moment. Any how, this is my mind; and, if to have it, if to have betrayed it, before now, involuntarily by my words or my deeds, if on a fitting occasion, as now, to have avowed it, if all this be a proof of the justice of the charge brought against me by my accuser of having "turned round upon my Mother-Church with contumely and slander," in this sense, but in no other sense, do I plead guilty to it without a word in extenuation.

In no other sense surely; the Church of England has been the instrument of Providence in conferring great benefits on me; –had I been born in Dissent, perhaps I should never have been baptized; had I been born an English Presbyterian, perhaps I should never have known our Lord's divinity; had I not come to Oxford, perhaps I never should have heard of the visible Church, or of Tradition, or other Catholic doctrines. And as I have received so much good from the Anglican Establishment itself, can I have the heart, or rather the want of charity, considering that it does for so many others, what it has done for me, to wish to see it overthrown? I have no such wish while it is what it is, and while we are so small a body. Not for its own sake, but for the sake of the many congregations to which it ministers, I will do nothing against it. While Catholics are so weak in England, it is doing our work; and, though it does us harm in a measure, at present the balance is in our favour. What our duty would be at another time and in other circumstances, supposing, for instance, the Establishment lost its dogmatic faith, or at least did not preach it, is another matter altogether. In secular history we read of hostile nations having long truces, and renewing them from time to time, and that seems to be the position which the Catholic Church may fairly take up at present in relation to the Anglican Establishment.

Doubtless the National Church has hitherto been a serviceable breakwater against doctrinal errors, more fundamental than its own. How long this will last in the years now before us, it is impossible to say, for the Nation drags down its Church to its own level; but still the National Church has the same sort of influence over the Nation that a periodical has upon the party which it represents, and my own idea of a Catholic's fitting attitude towards the National Church in this its supreme hour, is that of assisting and sustaining it, if it be in our power, in the interest of dogmatic truth. I should wish to avoid every thing, (except indeed under the direct call of duty, and this is a material exception,) which went to weaken its hold upon the public mind, or to unsettle its establishment, or to embarrass and lessen its maintenance of those great Christian and Catholic principles and doctrines which it has up to this time successfully preached."

-Ven. John Henry Newman in Apologia Pro Vita Sua.

The Twelve Anathemas Of St. Cyril Of Alexandria

1) If anyone does not confess that the Emmanuel is in truth God, and that the Holy Virgin is Mother of God, because she bore according to the flesh the Word of God when He became flesh: let him be anathema.

2) If anyone does not confess that the Word of God the Father is united hypostatically to the flesh, and that Christ with His own flesh is one, that is to say, the same one is God and Man at the same time: let him be anathema.

3) If anyone makes in the one Christ a division of hypostases after the union, connecting them only in a conjunction which is according to dignity or even authority and power, and not rather by a coming together which is according to a union of natures: let him be anathema.

4) If anyone apportions between two Persons or even personalities those words contained in the Gospels and Apostolic writings, either those things said about Him by the saints, or by Him about Himself, and applies some of them to the Man understood as if He were on His own apart from the Word of God, and some, as if they were befittting the divinity, to the Word alone of God the Father: let him be anathema.

5) If anyone dare to say that Christ is a God-bearing Man, and not rather that He is God in truth, as Son who is one and by nature, in that the Word became flesh and shared like us flesh and blood: let him be anathema.

6) If anyone says that the Word of God the Father is the God or Master of Christ, and does not rather confess that He is God and Man at the same time, in that the Word was made flesh according to Scripture: let him be anathema.

7) If anyone says that Jesus was energized as a Man by the Word of God, and that He attached the glory of the Only-begotten to Himself as if to another existing apart from the Only-begotten: let him be anathema.

8) If anyone dare to say that it is needful that the Man who was assumed be co-adored with the Word of God, and is to be co-glorified and is to be co-titled God, as if He were one in another -for it is necessary to understand that this is always what is proposed by the syllable c0- and does not rather worship the Emmanuel in one reverence and attach to Him one glorification, insofar as the Word became flesh: let him be anathema.

9) If anyone says that the one Lord Jesus Christ has been glorified by the Spirit, as if through the Spirit He had made use of a power foreign to Himself, and from the Spirit received the ability to work against unclean spirits, and to perform divine signs among men, and does not rather say that the Spirit, through whom He did indeed work His divine signs, is His own: let him be anathema.

10) Divine Scripture says that Christ has been made our High Priest and the Apostle of our confession, and that He offered Himself as an odor of sweetness to the God and Father. If, therefore, anyone says that the Word Himself of God was not made our High Priest and Apostle when He became flesh and Man like us, but that it was another, apart from Him, who was man born of woman; or if anyone says He offered Himself in sacrifice on His own behalf and not rather for us alone, for He had no need of a sacrifice who knew no sin: let him be anathema.

11) If anyone does not confess that the body of the Lord is life-giving and belongs peculiarly to Him that is Word of God the Father, but that it belongs to someone other than Him and is conjoined to Him according to dignity, or that it had only the divine indwelling; and that it was not as we have said, life-giving, because it became the peculiar possession of the Word, who is strong to give life to all: let him be anathema.

12) If anyone does not confess that the Word of God suffered in the flesh, and was crucified in the flesh, and tasted death in the flesh, and was made firstborn from the dead, insofar as He is also, as God, life and bestower of life: let him be anathema.

On The Eigth Day Of Christmas

Happy New Year!!

Today is also the Solemnity of the Blessed Virgin Mary, Mother of God!

Mary is the Theotokos, which means "Mother of God" or "God-bearer."

This Dogma was defined at the one-day Ecumenical Council of Ephesus in 431 AD.
It was called to combat claims made my Nestorius, the founder of Nestorianism and also the Patriarch of Constantinople. He preached a duel personhood of Jesus Christ and said that Christ was two separate persons: one divine and one human. According to Nestorius, the Son of God was distinct from the Son of David.

No one would have known about Nestorius’ heretical views, except that he was unwilling to call Mary the Theotokos. He called her rather the Christotokos, meaning "human bearer of Christ" and not bearer of God.

St. Cyril of Alexandria, who presided at Ephesus, defended orthodox Christology and orthodox Mariology.

Nestorius came to the Council first with an army of men (for protection). He tried to ex-communicate St. Cyril in his absence. However, when St. Cyril arrived (with an army of naval men) he pronounced an ex-communication on Nestorius which actually had authority behind it.
St. Cyril was the champion, not only of Mary’s proper place in salvation history, but also of defending the Hypostatic Union of Christ which proclaims that Christ is one divine person with a fully human nature and a fully divine nature.

Jesus Christ is God, Mary is Mother of Jesus Christ, thus Mary is the Mother of God!