”For we wrestle not against flesh and blood…”

”For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of darkness of this world, against spiritual wickedness in high places.”(Ephesians 6:12)

This quote from the book of Ephesians is an example of early Christian’s description of spiritual warfare. As Christians today we should not suppose that we are exempt from these powerful forces. For even Christ warned us, “If the world hates you, keep in mind that it hated me first. ¹⁹ If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. ²⁰ Remember what I told you: ‘A servant is not greater than his master.’^[b] If they persecuted me, they will persecute you also.

The word of God is clear, Christ was hated by the world and we, as Christians, will be hated by the world. These last days in which we live are not easy for those who follow Jesus. Scripture tells us to “Be sober, be vigilant: because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.”( II Peter 4:8)

We are told to resist the devil and he will flee. “Finally, be strong in the Lord and in his mighty power. ¹¹ Put on the full armor of God, so that you can take your stand against the devil’s schemes. ¹² For our struggle is not against flesh and blood, but against the rulers, against the authorities,against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. ¹³ Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. ¹⁴ Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, ¹⁵ and with your feet fitted with the readiness that comes from the gospel of peace. ¹⁶ In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. ¹⁷ Take the helmet of salvation and the sword of the Spirit, which is the word of God.¹⁸ And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.”(Ephesians 6:10-18, NIV)

Christian’s are not powerless against their enemy, but have many weapons at our defense. Primarily the sword of the spirit, or the word of God, is an offensive weapon, but even more so the practice of prayer. We are to pray always; in perseverance and supplication. And in the Catholic world we have an even more powerful arsenal:

Scriptural Deliverance Prayer

The Word of God, our Lord Jesus Christ, has smashed Satan’s kingdom and liberated us from his grasp.  His powerful Word in the Scriptures brings this liberation to us and confers a great grace in its hearing.  The response is:  “Deliver us O Lord from all evil.”

“Then the Lord God said to the snake; Because you have done this, Cursed are you among all the animals … On your belly you shall crawl, and dust you shall eat all the days of your life.” Gen 3:14

Deliver us O Lord from all evil.

“How you have fallen from the heavens, O Morning Star, son of the dawn!  How you have been cut down to the earth, you who conquered nations! In your heart you said: ‘I will scale the heavens; Above the stars of God I will set up my throne…ascend above the tops of the clouds; I will be like the Most High!’ No! Down to Sheol you will be brought to the depths of the pit!” Is 14:12-15 

Deliver us O Lord from all evil.

“Jesus said to him, ‘Get away, Satan! It is written: The Lord your God shall your worship and him alone shall you serve.’ Then the devil left him and, behold, angels came and ministered to him.” Mt 4:10-11

Deliver us O Lord from all evil.

“A demoniac who could not speak was brought to Jesus, and when the demon was driven out the mute man spoke. The crowds were amazed.” Mt 9:32-33

Deliver us O Lord from all evil.

“But if it by the Spirit of God that I drive out demons, then the kingdom of God has come upon you.” Mt 12:28

Deliver us O Lord from all evil.

“’What have you to do with us, Jesus of Nazareth? Have you come to destroy us?’… Jesus rebuked him and said, ‘Quiet! Come out of him!’ The unclean spirit convulsed him and with a loud cry came out of him.” Mk 1:24-26

Deliver us O Lord from all evil.

“No one can enter a strong man’s house to plunder his property, unless he first ties up the strong man.  Then he can plunder his house.” Mk 3:27

Deliver us O Lord from all evil.

“They [Legion] pleaded with Jesus, “Send us into the swine…” The unclean spirits came out, and entered the swine …  rushed down a steep bank into the sea, where they were drowned.” Mk 5:12-13

Deliver us O Lord from all evil.

“Jesus summoned the Twelve and began to send them out…and gave them authority over unclean spirits…They drove out many demons.” Mk 6:7,13

Deliver us O Lord from all evil.

“She [the Greek woman] begged Jesus to drive the demon out of her daughter.  He said to her, ‘…For it is not right to take the food of the children and throw it to the dogs.’ ‘Lord, even the dogs under the table eat the children’s scraps.’  Then he said to her, ‘For this saying you may go; the demon has gone out of your daughter.’” Mk 7:26-29

Deliver us O Lord from all evil.

“Jesus rebuked the unclean spirit, and said to it, ‘Mute and deaf spirit, I command you: come out of him and never enter him again.’ Shouting and throwing the boy into convulsions, it came out.” Mk 9:25-26

Deliver us O Lord from all evil.

“And if your eye causes you to sin, pluck it out.  Better for you to enter into the kingdom of God with one eye than with two eyes be thrown into Gehenna, where ‘their worm does not die, and the fire is not quenched.’” Mk 9:46-48

Deliver us O Lord from all evil.

“As Jesus was coming forward, the demon threw the boy to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father.  And all were astonished.” Lk 9:42-43

Deliver us O Lord from all evil.

“The seventy[-two] returned rejoicing, and said, ‘Lord, even the demons are subject to us because of your name!’ Jesus said, ‘I have observed Satan fall like lightning from the sky.  Behold, I have given you the power to tread … upon the full force of the enemy; and nothing will harm you.  Nevertheless do not rejoice because the spirits are subject to you but rejoice because your names are written in heaven.” Lk 10:17-20

Deliver us O Lord from all evil.

“And a woman was there who for eighteen years had been crippled by a spirit; she was bent over…When Jesus saw her, he called to her and said, ‘Woman, you are set free of your infirmity.’  He laid his hands upon her and she at once stood straight up.” Lk 13:11-13

Deliver us O Lord from all evil.

The Son of Man will send his angels, and they will collect out of his kingdom all who cause others to sin and all evildoers.  They will throw them into the fiery furnace, where there will be wailing and grinding of teeth.  Then the righteous will shine like the sun in the kingdom of their Father.” Mt 13: 41-43

Deliver us O Lord from all evil.

“Whereas you are tormented.  Moreover, between us and you a great chasm is established to prevent anyone from crossing … Lk 16:25-26

Deliver us O Lord from all evil.

“In the beginning was the Word, and the Word was with God, and the Word was God…The light shines in the darkness, and the darkness has not overcome it…And the Word became flesh and made his dwelling among us.”  Jn 1: 1,5,14

Deliver us O Lord from all evil.

“Holy Father…I guarded them, and none of them was lost except the son of destruction, in order that the Scripture might be fulfilled….I do not ask that you take them out of the world, but that you keep them from the evil one.” Jn 17:12,15

Deliver us O Lord from all evil.

“Many signs and wonders were done among the people at the hands of the apostles…A large number of people from the towns in the vicinity of Jerusalem gathered, bringing the sick and those disturbed by unclean spirits, and they were all cured.”  Acts 5:12,16

Deliver us O Lord from all evil.

“When Simon the Magician saw that the Spirit was conferred by the laying on of the apostles’ hands, he offered them money and said, ‘Give me this power too…’ But Peter said to him, ‘May your money perish with you…Repent of this wickedness of yours …For I see that you are filled with bitter gall and in the bonds of iniquity.’ Simon the Magician said in reply, ‘Pray for me to the Lord, that nothing of what you have said may come upon me.’” Acts 8:18-24

Deliver us O Lord from all evil.

“We met a slave girl with an oracular spirit, who used to bring a large profit to her owners through her fortune-telling.  She began to follow Paul and us, shouting, ‘These people are slaves of the Most High God, who proclaim to you a way of salvation.’  … Paul said to the spirit, “I command you in the name of Jesus Christ to come out of her.’  Then it came out at that moment.” Acts 16:16-18

Deliver us O Lord from all evil.

“They were all amazed and said to one another, ‘What is there about his word?  For with authority and power he commands the unclean spirits, and they come out.” Lk 4:36

Deliver us O Lord from all evil.

“War broke out in heaven; Michael and his angels battled against the dragon.  The dragon and its angels fought back, but they did not prevail and there was no longer any place for them in heaven.  The huge dragon, the ancient serpent…was thrown down to the earth…Then I heard a loud voice in heaven say: ‘Now have salvation and power come, and the kingdom of our God and the authority of his Anointed.  For the accuser of our brothers is cast out… They conquered him by the blood of the lamb.”

Deliver us O Lord from all evil.

Let us pray.  Heavenly Father, in the Word made flesh, we witness Your Divine power to bind the Evil One and to cast him out.  We give great thanks that Your Divine Son has given this same power to the Apostles.  As we read the Scriptures and invoke the Word made flesh, may Christ’s saving power once more be made manifest, the Spirit of God come upon us, the blood of the Lamb wash over us, and we be delivered from all evi

Source: (https://www.catholicexorcism.org/prayers-for-priest-exorcists)

Catholic Justification

The Catholic doctrine of justification is the process by which a person is transformed from a state of unrighteousness to one of grace and sonship with God, beginning with baptism. It is not an instantaneous legal declaration but an infused grace, a real inner transformation by the Holy Spirit, that requires faith, the cooperation of free will, and good works. Justification is a lifelong, ongoing process that can be lost through mortal sin and regained through the sacrament of penance. 

We have an authentic explanation of the Catholic doctrine in the famous “Decretum de justification” of the Sixth Session (January 13, 1547) of the Council of Trent, which in sixteen chapters (cf. Denzinger-Bannwart, “Enchir.”, nn. 793-810) and thirty-three canons (I. c., 811-43) gives in the clearest manner all necessary information about the process, causes, effects, and qualities of justification.

“(I) The Process of Justification (Processus justificationis).—Since justification as an application of the Redemption to the individual presupposes the fall of the entire human race, the Council of Trent quite logically begins with the fundamental statement that original sin has weakened and deflected, but not entirely destroyed or extinguished the freedom of the human will (Trent, sess. VI, cap. is “Liberum arbitrium minime extinctum, viribus licet attenuatum et inclinatum”). Nevertheless, as the children of Adam were really corrupted by original sin, they could not of themselves arise from their fall nor shake off the bonds of sin, death, and Satan. Neither the natural faculties left in man, nor the observance of the Jewish Law could achieve this. Since God alone was able to free us from this great misery, He sent in His infinite love His only begotten Son Jesus Christ, Who by His bitter passion and death on the cross redeemed fallen man and thus became the Mediator between God and man. But, if the grace of Redemption merited by Christ is to be appropriated by the individual, he must be “regenerated in God“, that is he must be justified. What then is meant by justification? Justification denotes that change or transformation in the soul by which man is transferred from the state of original sin, in which as a child of Adamhe was born, to that of grace and Divine sonship through Jesus Christ, the second Adam, our Redeemer (I. c., cap. iv: “Justificatio impii… translatio ab eo statu, in quo homo nascitur filius primi Adae, in statum gratiae et adoptionis filiorum Dei per secundum Adam, Jesum Christum, Salvatorem nostrum”). In the New Law this justification cannot, according to Christ’s precept, be effected except at the fountain of regeneration, that is, by the baptism of water. While in Baptism infants are forthwith cleansed of the stain of original sin without any preparation on their part, the adult must pass through a moral preparation, which consists essentially in turning from sin and towards God. This entire process receives its first impulse from the supernatural grace of vocation (absolutely independent of man’s merits), and requires an intrinsic union of the Divine and human action, of grace and moral freedom of election, in such a manner, however, that the will can resist, and with full liberty reject the influence of grace (Trent, 1. c., can. iv: “If any one should say that free will, moved and set in action by God, cannot cooperate by assenting to God‘s call, nor dissent if it wish… let him be anathema”). By this decree the Council not only condemned the Protestant view that the will in the reception of grace remains merely passive, but also forestalled the Jansenistic heresy regarding the impossibility of resisting actual grace. (See Cornelius Jansen.) With what little right heretics in defense of their doctrine appeal to St. Augustine, may be seen from the following brief extract from his writings: “He who made you without your doing does not without your action justify you. Without your knowing He made you, with your willing He justifies you; but it is He who justifies, that the justice be not your own” (Serm. clxix, c. xi, n. 13). Regarding St. Augustine’s doctrine cf. J. Mausbach, “Die Ethik des hl. Augustinus”, II, Freiburg, 1909, pp. 208-58.

We now come to the different stages in the process of justification. The Council of Trent assigns the first and most important place to faith, which is styled “the beginning, foundation and root of all justification” (Trent, 1. c., cap. viii). Cardinal Pallavicini (Hist. Conc. Trid., VIIL, iv, 18) tells us that all the bishops present at the council fully realized how important it was to explain St. Paul’s saying that man is justified through faith. Comparing Bible and Tradition they could not experience any serious difficulty in showing that fiduciary faith was an absolutely new invention and that the faith of justification was identical with a firm belief in the truths and promises of Divine revelation (I. c., cap. vi: “credentes vera esse, quae divinitus revelata et promissa sunt”). As its first effect this supernatural faith produces in the soul a fear of God‘s avenging justice, and then, through the consideration of God‘s mercy, it awakens the hope of forgiveness for Christ’s sake, which is soon followed by the first beginnings of charity (I. c.: “illumque [Deum] tanquam omnis justifiae fontem diligere incipiunt”).

The next step is a genuine sorrow for all sin with the resolution to begin a new life by receiving holy baptism and by observing the commandments of God. The process of justification is then brought to a close by the baptism of water, inasmuch as by the grace of this sacrament the catechumen is freed from sin (original and personal) and its punishments, and is made a child of God. The same process of justification is repeated in those who by mortal sin have lost their baptismal innocence; with this modification, however, that the Sacrament of Penance replaces baptism. Considering merely the psychological analysis of the conversion of sinners, as given by the council, it is at once evident that faith alone, whether fiduciary or dogmatic, cannot justify man (Trent, 1. c., can. xii: “Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinae misericordisae, peccata remittentis propter Christum, vel earn fiduciam solam esse, qua justificamur, a. s.”). Since our Divine adoption and friendship with God is based on perfect love of God or charity (cf. Gal., v, 6; I Cor., xiii; James, ii, 17 sqq.), dead faith devoid of charity (fides informis) cannot possess any justifying power. Only such faith as is active in charity and good works (fides caritate formata) can justify man, and this even before the actual reception of baptism or penance, although not without a desire of the sacrament (cf. Trent, Sess. VI, cap. iv, xiv). But, not to close the gates of heaven against pagans and those non-Catholics, who without their fault do not know or do not recognize the Sacraments of Baptism and Penance, Catholic theologians unanimously hold that the desire to receive these sacraments is implicitly contained in the serious resolve to do all that God has commanded, even if His holy will should not become known in every detail.

(2) The Formal Cause of Justification.—The Council of Trent decreed that the essence of active justification comprises not only forgiveness of sin, but also “sanctification and renovation of the interior man by means of the voluntary acceptation of sanctifying grace and other supernatural gifts” (Trent, 1. c., cap. vii: “Non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum”). In order to exclude the Protestant idea of a merely forensic absolution and exterior declaration of righteousness, special stress is laid on the fact that we are justified by God‘s justice, not that whereby He himself is just but that whereby He makes us just, in so far as He bestows on us the gift of His grace which renovates the soul interiorly and adheres to it as the soul’s own holiness (Trent, 1. c., cap. vii; “Unica formalis causa [justificationis] est justitia Dei, non qua ipse justus est, sed qua nos justos facit, qua videlicet ab eo donati, renovamur spiritu mentis nostrae: et non modo reputamur, sed vere justi nominamur et sumus, justitiam in nobis recipientes unusquisque suam”). This inner quality of righteousness and sanctity is universally termed “sanctifying (or habitual) grace”, and stands in marked contrast to an exterior, imputed sanctity, as well as to the idea of merely covering and concealing sin. By this, however, we do not assert that the “justitia Dei extra nos” is of no importance in the process of justification. For, even if it is not the formal cause of justification (causa formalis), it is nevertheless its true exemplar (causa exemplaris), inasmuch as the soul receives a sanctity in imitation of God‘s own holiness. The Council of Trent (I. c., cap. vii), moreover, did not neglect to enumerate in detail the other causes of justification: the glory of God and of Christ as the final cause (causa finalis), the mercy of God as the efficient cause (causa efficiens), the Passion of Christ as the meritorious cause (causa meritoria), the reception of the Sacraments as the instrumental cause (causa instrumentalis). Thus each and every factor receives its full share and is assigned its proper place. Hence the Catholic doctrine on justification, in welcome contrast to the Protestant teaching, stands out as a reasonable, consistent, harmonious system. For further explanation of the nature of sanctifying grace, see Grace. Regarding the false doctrine of the Catholic theologian Hermes, cf. Kleutgen, “Theologie der Vorzeit”, II (2nd ed., Münster. 1872), 254-343.

According to the Council of Trent sanctifying grace is not merely a formal cause, but “the only formal cause” (unica causa formalis) of our justification. By this important decision the Council excluded the error of Butzer and some Catholic theologians (Gropper, Seripando, and Albert Pighius) who maintained that an additional “external favor of God” (favor Dei externus) belonged to the essence of justification. The same decree also effectually set aside the opinion of Peter Lombard, that the formal cause of justification (i.e. sanctifying grace) is nothing less than the Person of the Holy Ghost, Who is the hypostatic holiness and charity, or the uncreated grace (gratia increata). Since justification consists in an interior sanctity and renovation of spirit, its formal cause evidently must be a created grace (gratia creata), a permanent quality, a supernatural modification or accident (accidens) of the soul. Quite distinct from this is the question whether the personal indwelling of the Holy Ghost, although not required for justification (inasmuch as sanctifying grace alone suffices), be necessary as a prerequisite for Divine adoption. Several great theologians have answered in the affirmative, as for instance Lessius (“De summo bono”, II, i; “De perfect. moribusque divin.”, XII, ii); Petavius (“De Trinit.”, viii, 4 sqq.); Thomassin (“De Trinit.”, viii, 9 sqq.), and Hurter (“Compend. theol. dogmat.’ III, 6th ed., pp. 162 sqq.). The solution of the lively controversy on this point between Fr. Granderat.h (“Zeitschrift für katholische Theologie”, 1881, pp. 283 sqq.; 1883, 491 sqq., 593 sqq.; 1884, 545 sqq.) and Professor Scheeben (“Dogmatik”, II, § 169; “Katholik”, 1883, I, 142 sqq.; II, 561 sqq.; 1884, I, 18 sqq.; II, 465 sqq., 610 sqq.) seems to lie in the following distinction: the Divine adoption, inseparably connected with sanctifying grace, is not constituted by the personal indwelling of the Holy Ghost, but receives therefrom its full development and perfection.

(3) The Effects of Justification.—The two elements of active justification, forgiveness of sin and sanctification, furnish at the same time the elements of habitual justification, freedom from sin and holiness. According to the Catholic doctrine, however, this freedom from sin and this sanctity are effected, not by two distinct and successive Divine acts, but by a single act of God. For, just as light dispels darkness, so the infusion of sanctifying grace eo ipso dispels from the soul original and mortal sin. (Cf. Trent, sess. VI, can. xi: “Si quis dixerit, homines justificari vel sola imputatione justitiae Christi, vel sola peccatorum remissione, exclusa gratia et caritate, quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis inhaereat…, a. s.”) In considering the effects of justification it will be useful to compare the Catholic doctrine of real forgiveness of sin with the Protestant theory that sin is merely “covered” and not imputed. By declaring the grace of justification, or sanctifying grace, to be the only formal cause of justification, the Council of Trent intended to emphasize the fact that in possessing sanctifying grace we possess the whole essence of the state of justification with all its formal effects; that is, we possess freedom from sin and sanctity, and indeed freedom from sin by means of sanctity. Such a remission of sin could not consist in a mere covering or non-imputation of sins, which continue their existence out of view; it must necessarily consist in the real obliteration and annihilation of the guilt. This genuinely Biblical concept of justification forms such an essential element of Catholicism, that even Antonio Rosmini’s theory, standing half way between Protestantism and Catholicism, is quite irreconcilable with it. According to Rosmini, there are two categories of sin: (I) such as God merely covers and does not impute (cf. Ps., xxxi, 1); (2) such as God really forgives and blots out. By the latter Rosmini understood deliberate sins of commission (cutpoe actuales et liberoe), by the former indeliberate sins (peccata non libera), which “do no harm to those who are of the people of God“. This opinion was censured by the Holy Office (December 14, 1887), not only because without any reason it defended a twofold remission of sin, but also because it stamped indeliberate acts as sins (cf. Denzinger-Bannwart, “Enchir.”, n. 1925).

Although it is a Catholic dogma that sanctifying grace and sin (original and mortal) do never exist simultaneously in the soul, there may be, nevertheless a diversity of opinion regarding the extent of this incompatibility, according as it is considered as either moral, physical, or metaphysical in character. According to the now universally rejected opinion of the Nominalists (Occam, Gabriel Biel) and the Scotists (Mastrius, Henno) the contrast between grace and sin is based on a free decree and acceptation of God, or in other words, the contrast is merely moral. This would logically imply in contradiction to the “unica causa formalis” of the Council of Trent, a twofold formal cause of justification (cf. Pohle, “Dogmatik”, II, 4th ed., Paderborn, 1909, p. 512). Suarez (De gratia, VII, 20) and some of his followers in defending a physical contrast come nearer the truth. In their explanation grace and sin exclude each other with the same necessity as do fire and water, although in both cases God, by a miracle of his omnipotence, could suspend the general law and force the two hostile elements to exist peacefully side by side. This opinion might be safely accepted were sanctifying grace only a physical ornament of the soul. But since in reality it is an ethical form of sanctification by which even an infant in receiving baptism is necessarily made just and pleasing to God, there must be between the concepts of grace and of sin a metaphysical and absolute contradiction, which not even Divine omnipotence can alter and destroy. For this last opinion, defended by the Thomists and the majority of theologians, there is also a solid foundation in Holy Writ. For the contrast between grace and sin is as great as between light and darkness (II Cor., vi, 14; Eph., v, 8), between life and death (Rom., v, 21; Col., ii, 13; I John, iii, 14), between God and idols, Christ and Belial (II Cor., vi, 15 sqq.), etc. Thus it follows from Holy Writ that by the infusion of sanctifying grace sin is destroyed and blotted out of absolute necessity, and that the Protestant theory of “covering and not imputing sin” is both a philosophical and a theological impossibility. Besides the principal effect of justification, i.e. real obliteration of sin by means of sanctification, there is a whole series of other effects: beauty of the soul, friendship with God, and Divine adoption. In the article on Grace these are described as formal effects of sanctifying grace. In the same article is given an explanation of the supernatural accompaniments—the three theological virtues, the moral virtues, the seven gifts, and the personal indwelling of the Holy Ghost. These, as freely bestowed gifts of God, cannot be regarded as formal effects of justification.

(4) The Qualities of Justification.—We have seen that Protestants claim the following three qualities for justification: certainty, equality, the impossibility of ever losing it. Diametrically opposed to these qualities are those defended by the Council of Trent (sess. VI, cap. 9-11): uncertainty (incertitudo), inequality (inoequalitas), amissibility (amissibilitas). Since these qualities of justification are also qualities of sanctifying grace, see Grace.”(https://www.catholic.com/encyclopedia/justification#)

Neo-SSPX(Resistance)

”That Conciliar Church is a schismatic church because it breaks with the Catholic Church that has always been. It has its new dogmas, its new priesthood, its new institutions, its new worship… The Church that affirms such errors is at once schismatic and heretical. This Conciliar Church is, therefore, not Catholic. To whatever extent Pope, Bishops, priests, or the faithful adhere to this new church, they separate themselves from the Catholic Church.” (Archbishop Lefebvre, Reflections on his suspension a divinis, July 29, 1976)

Pope Paul VI said in a homily that “from some fissure the smoke of Satan has entered the temple of God”. In his 2003 apostolic exhortation Ecclesia in Europa, Pope John Paul II lamented a widespread erosion of faith marked by practical agnosticism, religious indifference and a forgetting of Christian heritage – describing it as a silent apostasy on the part of people who have all that they need and who live as if God does not exist. Benedict XVI publicly decried the “process of secularization” that “has produced a grave crisis of the sense of the Christian faith and of belonging to the Church”.

“Modern Ecumenism and Religious Liberty have been especially far-reaching in its harmful consequences. A true ecumenism aims to lead souls to enter into the true Church founded by Jesus Christ, but the modern and false type of ecumenism which was promoted by the Second Vatican Council is concerned with achieving a purely human reconciliation, ignoring the need to reconcile men with God by leading souls to the means of salvation found only in the Catholic Church. Religious liberty, as taught by the Second Vatican Council, denies the rights of Our Lord Jesus Christ as King.”(https://thecatholictrumpet.com/the%E2%98%A9trumpet/f/neo-sspx-confirms-what-resistance-catholics-have-always-known)

If the normal hierarchy (pastor, bishop, etc.) do not fulfill their duty, the faithful find themselves in a state of necessity that allows them to have recourse to any Catholic priest. Because of the necessity, this priest then receives directly from the Church what is called supplied jurisdiction, in order to minister to the faithful. We have always maintained that in the current crisis, supplied jurisdiction empowers traditional priests to baptize, hear the confessions of, marry, etc., Catholics who otherwise would not depend on them.

source: https://thecatholictrumpet.com/the%E2%98%A9trumpet/f/neo-sspx-confirms-what-resistance-catholics-have-always-known

The Pre-tribulation Rapture Theory of Eschatology

https://youtube.com/watch?v=ypqRala_NYQ&si=PUJxOn1tf7bJRPR_

Servant of The lord

In the beginning God created the heavens and the Earth. The Earth was without form and void, and darkness was over the face of the deep, and the spirit of God was hovering over the face of the Waters. (Genesis 1:1-2). This is where the story begins with God, creating the world, but his plan was bigger than anyone knew 40 find in the gospel of John a parallel to this story.         

In the world and the Word was with God and the Word was God he was in the beginning with God all things were made through him, and without him it’s not anything made that was me, and him was life in the life was the light of men the light shines in the darkness, and the darkness has not overcome it.(John 1:1-5)

In the beginning of John’s gospel, he is setting the stage for his story, the story of Jesus Christ, the son of God. Jesus came into the world as a child, born of a virgin, in poor circumstances at the small town in Judea called Bethlehem.  

From his birth he grew into a man, and came to give a message of salvation for the world.  If we believe with all our heart in Jesus and his sacrificial death, then we will be saved from God’s wrath and live forever with him in heaven.

Jesus chose to go to a Roman cross to fulfill a prophecy of a suffering serpent, but soon he will return and rule with a Rod of iron as the King of kings.  We must first put our faith in him.

“And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.”(Hebrews 11:6, ESV)

And also we read in John’s Gospel:

(John 3:16 ESV)

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

This was God’s plan from the beginning. To defeat Satan, a fallen angel, who controls this world for evil by lies and minions of fallen angels that roam through the world seeking whom they may destroy.  

Jesus is returning soon for his Church; those who believe in him as savior.  When he returns, those who believe will be taken and caught up into heaven. (1 Thessalonians 4:16-17 ESV)

“For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. [17] Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.”  The man of lawlessness must come first; the Antichrist.  Concerning the second coming;  

(2 Thessalonians 2:3-4 ESV)

“Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, [4] who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.”

“For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, [10] who died for us so that whether we are awake or asleep we might live with him. [11] Therefore encourage one another and build one another up, just as you are doing.”( 1 Thessalonians 5:9-11 ESV)

The tribulation is God’s wrath against an unbelieving world, which his Church is not destined to experience.  So the Lord will rescue his Church from the earth before the tribulation in an event called the rapture.  

In the book of Revelation Jesus said to the Church of Philadelphia, (Revelation 3:10 ESV)

“Because you have kept my word about patient endurance, I will keep you from the hour of trial that is coming on the whole world, to try those who dwell on the earth.”  

If you are left in the tribulation, you will need a Bible.  I have many copies of the scriptures in my library.  Read the book of Revelation.  It will tell you the judgements that are coming.  Trust in Christ.  Read his story in Matthew, Mark, Luke, and John.  He will return at the end to defeat the Antichrist and his false prophet.  Keep your faith in the blood of Jesus that covers all our sins.

Regards,

Servant of the Lord

P.S. the Gospel:( 1 Corinthians 15:3-4 ESV)

“For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, [4] that he was buried, that he was raised on the third day in accordance with the Scriptures,”

New American Bible

Chapter 7

“Freedom from the Law.^[a] 1 Are you unaware, brothers (for I am speaking to people who know the law), that the law has jurisdiction over one as long as one lives? ² Thus a married woman is bound by law to her living husband; but if her husband dies, she is released from the law in respect to her husband. ³ Consequently, while her husband is alive she will be called an adulteress if she consorts with another man. But if her husband dies she is free from that law, and she is not an adulteress if she consorts with another man.

⁴ In the same way, my brothers, you also were put to death to the law through the body of Christ, so that you might belong to another, to the one who was raised from the dead in order that we might bear fruit for God. ⁵ For when we were in the flesh, our sinful passions, awakened by the law, worked in our members to bear fruit for death. ⁶ But now we are released from the law, dead to what held us captive, so that we may serve in the newness of the spirit and not under the obsolete letter.

Acquaintance with Sin Through the Law. ^7 [b]What then can we say? That the law is sin? Of course not!^[c] Yet I did not know sin except through the law, and I did not know what it is to covet except that the law said, “You shall not covet.” ⁸ But sin, finding an opportunity in the commandment, produced in me every kind of covetousness. Apart from the law sin is dead. ⁹ I once lived outside the law, but when the commandment came, sin became alive; ¹⁰ then I died, and the commandment that was for life turned out to be death for me. ¹¹ For sin, seizing an opportunity in the commandment, deceived me and through it put me to death. ¹² So then the law is holy, and the commandment is holy and righteous and good.

Sin and Death.^[d] 13 Did the good, then, become death for me? Of course not! Sin, in order that it might be shown to be sin, worked death in me through the good, so that sin might become sinful beyond measure through the commandment. ¹⁴ We know that the law is spiritual; but I am carnal, sold into slavery to sin. ¹⁵ What I do, I do not understand. For I do not do what I want, but I do what I hate. ¹⁶ Now if I do what I do not want, I concur that the law is good. ¹⁷ So now it is no longer I who do it, but sin that dwells in me. ¹⁸ For I know that good does not dwell in me, that is, in my flesh. The willing is ready at hand, but doing the good is not. ¹⁹ For I do not do the good I want, but I do the evil I do not want. ²⁰ Now if [I] do what I do not want, it is no longer I who do it, but sin that dwells in me. ²¹ So, then, I discover the principle that when I want to do right, evil is at hand. ²² For I take delight in the law of God, in my inner self, ²³ but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members.^[e] 24 Miserable one that I am! Who will deliver me from this mortal body? ²⁵ Thanks be to God through Jesus Christ our Lord. Therefore, I myself, with my mind, serve the law of God but, with my flesh, the law of sin.

Footnotes

1. 7:1–6 Paul reflects on the fact that Christians have a different understanding of the law because of their faith in Christ. Law binds the living, not the dead, as exemplified in marriage, which binds in life but is dissolved through death. Similarly, Christians who through baptism have died with Christ to sin (cf. Rom 6:2–4) are freed from the law that occasioned transgressions, which in turn were productive of death. Now that Christians are joined to Christ, the power of Christ’s resurrection makes it possible for them to bear the fruit of newness of life for God.
2. 7:7–25 In this passage Paul uses the first person singular in the style of diatribe for the sake of argument. He aims to depict the disastrous consequences when a Christian reintroduces the law as a means to attain the objective of holiness pronounced in Rom 6:22.
3. 7:7–12 The apostle defends himself against the charge of identifying the law with sin. Sin does not exist in law but in human beings, whose sinful inclinations are not overcome by the proclamation of law.
4. 7:13–25 Far from improving the sinner, law encourages sin to expose itself in transgressions or violations of specific commandments (see Rom 1:24; 5:20). Thus persons who do not experience the justifying grace of God, and Christians who revert to dependence on law as the criterion for their relationship with God, will recognize a rift between their reasoned desire for the goodness of the law and their actual performance that is contrary to the law. Unable to free themselves from the slavery of sin and the power of death, they can only be rescued from defeat in the conflict by the power of God’s grace working through Jesus Christ.
5. 7:23 As in Rom 3:27, Paul plays on the term law, which in Greek can connote custom, system, or principle.”(https://www.biblegateway.com/passage/?search=Romans%207&version=NABRE)

St. Patrick’s Breastplate Prayer

ST. PATRICK’S BREASTPLATE:
PRAYER FOR PROTECTION
I arise today
Through a mighty strength, the
invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.
I arise today
Through the strength of Christ’s birth
with His baptism,
Through the strength of His crucifixion
with His burial,
Through the strength of His
resurrection with His ascension,
Through the strength of His descent for
the judgment of doom.
I arise today
Through the strength of the love of
cherubim,
In the obedience of angels,
In the service of archangels,
In the hope of resurrection to meet
with reward,
In the prayers of patriarchs,
In the predictions of prophets,
In the preaching of apostles,
In the faith of confessors,
In the innocence of holy virgins,
In the deeds of righteous men.
I arise today, through
The strength of heaven,
The light of the sun,
The radiance of the moon,
The splendour of fire,
The speed of lightning,
The swiftness of wind,
The depth of the sea,
The stability of the earth,
The firmness of rock.
I arise today, through
God’s strength to pilot me,
God’s might to uphold me,
God’s wisdom to guide me,
God’s eye to look before me,
God’s ear to hear me,
God’s word to speak for me,
God’s hand to guard me,
God’s shield to protect me,
God’s host to save me
From snares of devils,
From temptation of vices,
From everyone who shall wish me ill,
afar and near.
I summon today
All these powers between me and those
evils,
Against every cruel and merciless
power
that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths
and wizards,
Against every knowledge that corrupts
man’s body and soul;
Christ to shield me today
Against poison, against burning,
Against drowning, against wounding,
So that there may come to me an
abundance of reward.
Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who
thinks of me,
Christ in the mouth of everyone who
speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.

The Popes Against Modern Errors

In 1789, the French Revolution took place and launched a host of religious, political and social errors which the Popes for over 160 years afterwards wrote and legislated against. Yet most of these errors have spread and today have filtered down to the common man… with the result that most people now take for granted many fundamental assumptions that are positively false But almost from the beginning of these errors, the Popes spoke out as with one voice, inveighing against them. 

Today, as we see these errors bearing evil fruit, many thoughtful Catholics are returning to those Papal documents which condemned these modern errors, to examine what the Popes have said all along about them. Here, in one handy volume, are the best and most famous of those papal denunciations: On Liberalism (Mirari Vos). Gregory XVI. 1832. On Current Errors (Quanta Cura). Pius IX. 1864. The Syllabus of Errors. Pius IX. 1864. On Government Authority (Diuturnum Illud). Leo XIII. 1881. On Freemasonry and Naturalism (Humanum Genus). Leo XIII. 1884. On the Nature of True Liberty (Libertas Praestantissimum). Leo XIII. 1888. On the Condition of the Working Classes (Rerum Novarum). Leo XIII. 1891. On Christian Democracy (Graves de Communi Re). Leo XIII. 1901. Syllabus Condemning the Errors of the Modernists (Lamentabili Sane). St. Pius X. 1907. On Modernism (Pascendi Dominici Gregis). St. Pius X. 1907. Our Apostolic Mandate (On the “Sillon”). St. Pius X. 1910. The Oath Against Modernism. St. Pius X. 1910. On the Feast of Christ the King (Quas Primas). Pius XI. 1925. On Fostering True Religious Unity (Mortalium Animos). Pius XI. 1928. On Atheistic Communism (Divini Redemptoris). Pius XI. 1937. 

On Certain False Opinions (Humani Generis). Pius XII. 1950. After this book, the reader will be forced to conclude: “The Popes were right all along ” Only by heeding the advice and counsel of these enlightened Roman Pontiffs will the world be able to cast off its yoke of error and enjoy once more the true freedom Our Lord spoke of when He said, “If you continue in my word, you shall be my disciples indeed. And you shall know the truth, and the truth shall make you free.” (John 8:31-32).””

St. Patrick’s Breastplate

I arise today 
Through a mighty strength, the invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.

I arise today
Through the strength of Christ’s birth with His baptism,
Through the strength of His crucifixion with His burial,
Through the strength of His resurrection with His ascension,
Through the strength of His descent for the judgment of doom.

I arise today
Through the strength of the love of cherubim,
In the obedience of angels,
In the service of archangels,
In the hope of resurrection to meet with reward,
In the prayers of patriarchs,
In the predictions of prophets,
In the preaching of apostles,
In the faith of confessors,
In the innocence of holy virgins,
In the deeds of righteous men.

I arise today, through
The strength of heaven,
The light of the sun,
The radiance of the moon,
The splendor of fire,
The speed of lightning,
The swiftness of wind,
The depth of the sea,
The stability of the earth,
The firmness of rock.

I arise today, through
God’s strength to pilot me,
God’s might to uphold me,
God’s wisdom to guide me,
God’s eye to look before me,
God’s ear to hear me,
God’s word to speak for me,
God’s hand to guard me,
God’s shield to protect me,
God’s host to save me
From snares of devils,
From temptation of vices,
From everyone who shall wish me ill,
afar and near.

I summon today
All these powers between me and those evils,
Against every cruel and merciless power
that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths and wizards,
Against every knowledge that corrupts man’s body and soul;
Christ to shield me today
Against poison, against burning,
Against drowning, against wounding,
So that there may come to me an abundance of reward.

Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.

Amen.

Trusting in God’s Free Gift

PRAYER OF SALVATION
If you pray this prayer sincerely, God will grant you grace and forgiveness of your sins.
Lord Jesus, I need you. Thank you for dying on the cross for my sins. By faith I open the door of my life and my heart to receive You as my Savior and my Lord. Please forgive me of my sins. Thank you for your grace and for giving me eternal life. Take control of the decisions of my life. The Bible says that in you I am now a new person. My past has been erased from the record and all things have become new. I now receive your Holy Spirit who promised to never leave me. Fill me with new desires that are honoring to you, and help me to become the kind of person you want me to be. Amen!

WHAT HAPPENS WHEN I PRAY THIS?
You receive eternal life. John 14:20; Revelation 3:20
Jesus comes into your life. John 14:20; Revelation 3:20
Your sins are forgiven. Colossians 1:14
You become a child of God and a member of his family. John 1:12-13
As God’s child you can now begin to experience God’s friendship, peace, and power to live a life free of sin
You get freedom, blessings, and a special purpose for your life.

His Strength in Our Weakness

“In weakness my strength is made perfect” is a quote from the Bible, 2 Corinthians 12:9. The full quote is, “My grace is sufficient for you, for my power is made perfect in weakness”

The quote means that God’s power can make up for any weaknesses a person has. It suggests that people can grow and improve by acknowledging and accepting their limitations. By recognizing their weaknesses, people can focus on developing their strengths.

The quote appears in 2 Corinthians 12:8-10. In the passage, Paul says that he will be more aware of his weaknesses so that God can support him. “We are hard-pressed on every side, yet not crushed; we are perplexed, but not in despair; ⁹ persecuted, but not forsaken; struck down, but not destroyed— ¹⁰ always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. ¹¹ For we who live are always delivered to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. ¹² So then death is working in us, but life in you.”(2 Corinthians 4:8-12)

In contemplating my current suffering, I have considered whether my plight is due to demonic attacks or an ordained decree that God would some how use this suffering in some special way to make his power made real in my life. “The verse that says “not by might nor by power” is Zechariah 4:6 which reads, “Not by might nor by power, but by My Spirit,’ says the Lord of hosts”. 

Explanation: This verse essentially means that any accomplishment or victory achieved by God’s people is not due to their own strength or ability, but solely through the power of the Holy Spirit. 

Key points about the verse: 

Application: This verse is often used to remind believers that they should rely on God’s Spirit to overcome challenges and achieve their goals, rather than depending on their own abilitie

Context: This verse is part of a vision given to the prophet Zechariah, where he saw a lampstand with a constant supply of oil, symbolizing the Holy Spirit’s continuous power. 

Meaning of “might” and “power”: These terms represent human strength, military force, and personal effort. “