the new evangelization — it’s pizza time!

Cardinal Crescenzio Sepe opens the door of the Cathedral Church to 600 people — the poor, the homeless, and the unemployed

Cardinal Sepe calls it the “Solidarity Dinner”

Nothing tells God you love him more than turning his cathedral into a dining hall!

It’s an ‘old tradition’...

Here they are in 2011...

 

...in 2016

 

...in 2017

 

At least the Neapolitans will be pleased that Sepe served pizza!

Bp. Fellay, “Francis is all mixed up”

excerpt from the Conference given by Bp. Fellay

8 October 2016 — Port-Marly, France

(underlines are ours for emphasis)

Moreover, with what the pope is doing, there have been protests by cardinals on moral questions, on the question of marriage, on the question of communion for divorced-and-remarried persons. A certain number of them have clearly and openly said that they refuse, declaring: “No, that will not be done.” Then there are the African bishops, who have clearly said that there is no question of giving communion to divorced-and-remarried persons. This is a reaction that is saying no to the supreme authority. Which we have been doing for fifty years. This is becoming extremely interesting. We are no longer the only ones.

Then some people say: “Careful! Careful! If you make an agreement, afterwards they will silence you.” But that is passé! That’s over! There are others who are talking. We are no longer the only ones. We no longer have a monopoly on protests. They are not very numerous, but this number is increasing. And then, from time to time, I receive letters. Like this one: I will read it to you in English because it is an image: “Stick to your guns. Always stick to your guns.” This means: Keep your hands on your revolvers. Hold them firmly. In other words: “Defend yourselves. Always. And refuse to compromise in these matters that do not really pertain to the substance of the faith: religious liberty, ecumenism, dialogue with non-Christian religions. There are many of us in the hierarchy who think and believe in what you are doing about these questions.” It is a bishop who wrote that to me. He does not write “I”, he writes that there are many of “us”. He wrote other things too that I dare not read to you, they are so laudatory, but here is the gist: “We need voices that tell us the limits of our freedom in those areas.” He says that the Church, which teaches the truth, is now lost in the gray areas, in vagueness. “Come to our aid.” And also: “Do not let go of anything, continue like this, we need it!” This is new! There was nothing like this before! The bishops used to tell us: obviously there are problems, but at the end of the day…. And here they are telling us: “Resist, we need it!” Actually they do not speak too loud because they know very well that if they do, they will be cutting off their own heads.

But they are working silently, they are working to reestablish the old Mass, like one archbishop who told me: “I have a generation of priests that is lost. You can’t do anything with them. What do I do, then? I take care of the young ones.” And he gave me two criteria: priestly formation in theology is the Summa of Saint Thomas, and in spirituality, in liturgy, it is the old Mass. I am not telling you their names because we do not want to burn out these prelates, but there are several of them. I discover some, just like that, by surprise, and there are a certain number of them! And these are young bishops! And some of them were appointed by Pope Francis! He is not just appointing bad ones! He is all mixed up, like his whole attitude, which has also increased the general confusion. But it is extremely interesting to see that there is this movement, and I am certain that it will no longer stop. Why? Because these bishops see where the truth is, and they will not give in. They are annoyed, they are cornered, because they are in the system, but they will no longer give in. Just like these priests who have discovered the old Mass, they will do all that they can, they are annoyed, cornered, but they will keep it. These are skirmishes that have been won.

The new FSSPX logo?

The Personal Diaries of Mgr. Joseph Clifford Fenton (1906-1969)

Explosive Background on Vatican II

The Personal Diaries of
Mgr. Joseph Clifford Fenton
(1906-1969)

Monsignor Joseph Clifford Fenton was a priest of the diocese of Springfield, Massachusetts, ordained in 1930. He taught at the Catholic University of America and served as editor of the American Ecclesiastical Review from 1943-1963. In 1931, he received his doctorate degree in Sacred Theology from the Angelicum in Rome. His dissertation was written under the direction of Fr. Reginald Garrigou-Lagrange, O.P. (d. 1964) and was published in expanded form ten years later as The Concept of Sacred Theology (Bruce Publishing).

Under Pope Pius XII, Fenton was named monsignor and received various papal honors (source). He published numerous books and distinguished himself as a gifted, competent, and orthodox Catholic theologian entirely loyal to the Magisterium of the Church. Over the years, Fenton battled many Modernist errors and engaged in heated polemics with their proponents. In particular, he forcefully refuted the error of religious liberty promoted by Jesuit Fr. John Courtney Murray, which later became Novus Ordo doctrine. At the Second Vatican Council (1962-65), Fenton was a theological expert (peritus) for Cardinal Alfredo Ottaviani, the then-Secretary of the Holy Office, who was also a personal friend of Fenton’s.

A number of Mgr. Fenton’s personal diaries have been preserved in an archive of the Catholic University of America. Now, for the first time ever, these journals have been scanned and made available online for worldwide public perusal. We are pleased to share the links with you in an effort to further a greater and more accurate understanding of the true history of the Second Vatican Council and the theological struggles that occurred between Catholics and Modernists before, during, and after the council.

What follows is a list of links to the individual diaries available — numerous explosive quotes from the various journals are found further below in this post.

Mgr. Fenton’s Diaries Online 
(in chronological order — titles are Fenton’s own)

Please Note: Each link leads to a downloadable PDF file; these files are large (anywhere from 20 to 150 MB each), so keep this in mind as you try to download or open them.

• The Journal of a Trip to Rome (1948)
• The Journal of a Pilgrimage [Europe] (1950)
• Ninth Trip to Rome (May 1954-June 1955)
• My Tenth Trip to Rome, also the Eleventh, Twelth, and Thirteenth Trips (August 1955-September 1958)
• My 1958 Trip to Rome and Lourdes (continuation of my previous journal); My 1960 Trip to Rome (1958-1960)
• Notes of my previous fourteenth Trip to Rome continued from the previous volume 11/18/1960 (November 18, 1960-December 12, 1960)
• The Continuation of the Chronicle of my Fourteenth Trip to Rome (December 13, 1960-January 28, 1961)
• The Continuation of the Journal of my Fourteenth Trip to Rome; Beginning of the Journal of my fifteenth trip to Rome (October 1960-September 1961)
• Journal of the Sixteenth, Seventeenth, Eighteenth and Nineteenth Trips to Rome (March 1962-February 1963)
• Journal of a Trip to Rome (1963-1965)
• Journals of the 23rd, 25th, 26th and 27th Trips to Rome (1966)

These diaries, which also provide unique insight into the mind of the competent and zealous anti-Modernist Fenton and make known interesting details about other theologians, are sometimes quoted and cited in various scholarly publications, such as the multi-volume History of Vatican II by Giuseppe Alberigo/Joseph Komonchak.

We have had photocopies of a number of these diaries in our possession for a while, and were eventually going to scan and publish them, but we are delighted to see that this work has now already been done for us by the Washington Research Library Consortium.

Of greatest interest to most, of course, will be what Fenton wrote about his struggles against the Modernists during the pontificate of Pope Pius XII, when a lot of errors were being fought that later resurfaced at Vatican II, and about the council itself and the theological discussions that took place behind the scenes. Fenton had a direct connection with Cardinal Alfredo Ottaviani at the Vatican, which gave him much more influence than other theologians had, and also more inside information. 

For example, Fenton knew that the Holy Office under Pope Pius XII was preparing to condemn Fr. John Courtney Murray, S.J., and also Jacques Maritain for various doctrinal errors — a condemnation which, however, came to an abrupt halt when Pius XII died on October 9, 1958 (see "The Censuring of John Courtney Murray”, Part II, by Robert Nugent in The Catholic World [Mar/Apr 2008]) and didn’t materialize after the Modernist Angelo Roncalli (“Pope” John XXIII) usurped the papal throne later that same month. In fact, Roncalli made Murray a theological expert at the council, and his successor, Giovanni Battista Montini (“Pope” Paul VI), later elevated Murray’s error on religious liberty to official conciliar teaching.

Though Fenton assisted Ottaviani with drafting various preliminary documents (schemata) for the council to be debated on the floor, at the order of John XXIII all of them were discarded after the council began, and entirely new texts were drawn up in which the Modernist “New Theologians” had the greatest influence (names like Rahner, Ratzinger, von Balthasar, Congar, Chenu, Murray, and de Lubac come to mind). Good Mgr. Fenton was hospitalized several times during the council for heart problems, so he was not able to participate in the pre-conciliar and conciliar discussions and sessions at all times.

The Fenton diaries are of great import also because they give a glimpse into how this anti-modernist theologian tried to cope afterwards with the doctrinal, pastoral, and liturgical disorder the council had produced. Although, from all we have been able to ascertain, there is no evidence that Fenton was ever a sedevacantist, he also knew that the novel “recognize-and-resist” position, so popular among traditionalists (especially the Society of St. Pius X) today, was not an option. The idea of each individual believer sifting church teaching and then “resisting” conciliar errors, while still recognizing the council and the hierarchy as legitimate, was certainly foreign to him.

From what can be gleaned from his diaries, Fenton attempted — as did most priests at the time, of course — to reconcile the teachings of Vatican II with the prior, Catholic magisterium. We must keep in mind, however, that documents and other information back then were not as readily available as they are to us now, and certainly Fenton did not have the benefit of 50 years’ hindsight as we do today with regard to the Novus Ordo Church’s magisterial explanations, clarifications, and developments after the council, which have clearly resolved any ambiguity contained in the conciliar documents themselves in favor of error, not orthodoxy (religious liberty being a case in point). 

In any case, Fenton’s journals are an incredibly valuable resource for the historical study of Vatican II, the Modernist errors, and the usurpation of the papal throne in 1958. We share the links to these diaries in order to allow the objective historical record to speak for itself, not to spin the post-Vatican II Fenton in any particular direction.

Mgr. Joseph Fenton died of a heart attack in his sleep on July 7, 1969, less than 5 months before Paul VI’s imposition of the Novus Ordo Missae as the liturgical norm in the Latin rite. The last diary entry is dated March 27, 1969. May he rest in peace.

We now proceed to present to you a select few striking and revealing quotes found in the Fenton diaries.

Highlights from the Fenton Diaries
Before, During, and After Vatican II:

“If I did not believe God, I would be convinced that the Catholic Church was about to end.” 
—Mgr. Joseph C. Fenton on Vatican II, Nov. 23, 1962

1960

• “Our Maltese friend (who was born in Alexandria) told us that he saw Spelly [Cardinal Francis Spellman] coming out of the [1958] conclave looking white and shaken.” (Nov. 2, 1960)
• “To me the condition here in Rome is an evidence of the existence of the Church as a miracle of the social order.  In general it is being run by men who have no concern whatsoever for the purity or the integrity of the Catholic doctrine. And yet, when the chips are down, the doctrine of Christ always comes through.” (Nov. 5, 1960)
• “The council will not be allowed to fail. This trip has taught me one thing: I definitely am a believer. It has also shown me that some of the leaders in the Church appear not to believe.” (Nov. 5, 1960)

1962

• “These are four propositions handed to me under the SHO by the then Laodicea in Phrygia 11/28/54. They were also delivered to [Fr.] Frank Connell… There has never been anything less effective in the Church than a secret condemnation of an error.” (Mar. 16, 1962)
• “He [Cardinal Ottaviani] remarked that we were on the eve of the Council, and that no one knew who the Council’s theologians were to be.” (Sept. 28, 1962)
• “It is a crime that we did not take the Anti-Modernist Oath. Poor O[ttaviani] must have failed to have our own profession passed by the central commission. It contained his condemnation of [Fr. John Courtney] Murray.” (Oct. 9, 1962)
• “I had always thought that this council was dangerous. It was started for no sufficient reason. There was too much talk about what it was supposed to accomplish. Now I am afraid that real trouble is on the way.” (Oct. 13, 1962)
• “I started to read the material on the Liturgy, and I was shocked at the bad theology. They actually have been stupid enough [to say] that the Church is ‘simul humanam et divininam, visibilem et invisibilem’ [at the same time human and divine, visible and invisible]. And they speak of the Church working ‘quousque unum ovile fiat et unus pastor’ [until there be one fold and one shepherd], as if that condition were not already achieved.” (Oct. 19, 1962)
• “I do not think that any little work on our part is going to bring good to the Church. We should, I believe, face the facts. Since the death of [Pope] St. Pius X the Church has been directed by weak and liberal popes, who have flooded the hierarchy with unworthy and stupid men. This present conciliar set-up makes this all the more apparent. [Fr.] Ed Hanahoe, the only intelligent and faithful member of [Cardinal] Bea’s secretariat has been left off the list of the periti. Such idiots as [Mgr. John S.] Quinn and the sneak [Fr. Frederick] McManus have been put on. [Fr. George] Tavard is there as an American, God help us. From surface appearance it would seem that the Lord Christ is abandoning His Church. The thoughts of many are being revealed. As one priest used to say, to excuse his own liberalism, which, in the bottom of his heart he knew was wrong, ‘for the last few decades the tendency in Rome has been to favor the liberals.’ That is the policy now. We can only do what we can to overt an ever more complete disloyalty to Christ.” (Oct. 19, 1962)
• “As far as I can see the Church is going to be very badly hurt by this council. The opposition between the liberals and the loyal Catholics has been brought out into the open. Yesterday a Dutch (Holland) bishop gave a nasty talk in which he claimed to be speaking for all of his countrymen. He charged that the claims (really statements of fact) about theological imperfection in the schema were ‘exaggerated.’ The poor fellow seemed to imagine that a little lack of precision is all right in a conciliar document. I am disgusted with talk of this kind.” (Oct. 27, 1962)
• “The sense or feeling of this gathering seems to be entirely liberal. I am anxious to get home. I am afraid that there is nothing at all that I can do here. Being in the council is, of course, the great experience of my life. But, at the same time, it has been a frightful disappointment. I never thought that the episcopate was so liberal. This is going to mark the end of the Catholic religion as we have known it. There will be vernacular Masses, and, worse still, there will be some wretched theology in the constitutions.” (Oct. 31, 1962)
• “[Fr. Sebastiaan] Tromp has just pointed out that a pastoral council should not be non-doctrinal. Tromp is being very good. He is defending the schemata. He definitely is not giving a break to the opposition. We are hearing history. What is the theological note of what is contained in the theological or doctrinal constitution? Absolutely certain — at least.” (Nov. 13, 1962)
• “At the Pope’s own order the rules were changed and the schema was thrown out. A new commission was set up including Cardinal Meyer, Alfrink, and Lienart.” (Nov. 23, 1962)
• “They plan to leave off this television nonsense in a day or two, and then take up the Church Unity then. That will be a disaster. If I did not believe God, I would be convinced that the Catholic Church was about to end.” (Nov. 23, 1962)
• “...some other people believe what I have thought for several months, namely, that John XXIII is definitely a lefty. This nonsense to the effect that he is ‘deceived’ or ‘mal servite’ is disgraceful. He is the boss.” (Nov. 25, 1962)
• “The articles in the Milan Corriere della Sera tell of the Pope’s connection with [the excommunicated Modernist priest Fr. Ernesto] Buonaiuti, and they make him look like a real Modernist, at heart. He probably is.” (Nov. 26, 1962)

1963

• “I am afraid that they are going to foist a lot of nonsense on the poor Catholic people.” (Mar. 6, 1963)
• “Liberal Catholicism as understood by these men was and is the system of thought by which the teaching of the Catholic Church were represented as compatible with the maxim that guided the French Revolution.” (May 11, 1963)
• “The statement of the Council is not a theological text book. At the same time, however, a declaration by a council can cause confusion or finally can actually be harmful when even though there is no error about faith or morals in it, the statement passes over Truths which are, and which have long been generally been recognized as, assertions of Catholic doctrine.” (May 11, 1963)
• “[Fr.] Ed Hanahoe gave me two books on Modernism. In one of them I found evidence that the teaching in the first chapter of the new schema on the Church [the one that became the Vatican II dogmatic constitution Lumen Gentium] and the language are those of [the excommunicated Modernist Fr. George] Tyrrell. May God preserve His Church from that chapter. If it passes, it will be a great evil. I must pray and act.” (Sept. 24, 1963)

1964

• “There is nothing erroneous in the material [in the schema on divine revelation] we have passed. But there is a great deal that is incomplete and misleading.” (June 4, 1964)
• “M [Fr. John Courtney Murray] has just come in to see the triumph of his false doctrine [of religious liberty].” (Sept. 21, 1964)
• “[Cardinal] Lienart is speaking. He is insisting that all Christians have the Jews as a common source. He ignores the fact that the religion of Israel and Juda before the public life [of Christ] was one thing, and past. Christian Judaism is quite another. The center of Jewish religion after Christ is and has been the denial of Christ.” (Sept. 28, 1964)
• “The more I hear of the speeches and of the progressiveness, the more I am aware of the fact that this council is one of the most important events in all the history of the Church.” (Oct. 9, 1964)
• “[Fr.] Charles Davis has inherited [Fr. Hans] Kung’s position as king of the nuts.” (Nov. 16, 1964)
• “Of course I realize that I did a stupid thing in asking for the parish and that Chris [Bp. Christopher Weldon] did a stupid and mean thing in giving me [St. Patrick’s church in] Chicopee Falls.” (Nov. 16, 1964)
• “[Mgr.] Joseph Quinn just told me that the H.O. [Holy Office] is being abolished and that Card. Ottaviani will not be the head of the new, non-supreme, congregation which will take its place. The old man is being humiliated. He is a saint.” (Nov. 21, 1964)

1965

• “Since coming here I have been obsessed with the idea of writing a book ‘To Be a Priest.’ Then, the night before last (during which I did not sleep at all) I had the inspiration to write what would really be ‘To be a Priest in the Church after Vat. II.’ I think I have something. It will give me the chance to comment on some of the schemata.” (Oct. 26, 1965)
• “The part on ecumenism [in the text of the commission] is a joke. It reads like a 19th century text, or a second-rate article in a leftist magazine.” (Oct. 28, 1965)
• “The day before yesterday I had dinner with O [Cardinal Ottaviani]. On the way back I found that the Pope had written to O about [schema no.] 13. I saw the letter. It was a great mistake to let that one, the one on religious liberty [which became Dignitatis Humanae], and the one on non-Christian religions [which became Nostra Aetate] get by the council.” (Nov. 26, 1965)

1966-69

• “This afternoon John M. Carth [?] called. He is a believer, and he has some confidence in Montini [Paul VI]. He told me that O[ttaviani] has written some articles entirely revising his old position. It must have been under pressure from Montini.” (Sept. 24, 1966)
• “The Pope [Paul VI] was extremely kind to me. He said over and over again ‘This man is my friend.’ He told those around him to give me anything I wanted. He spoke of our friendship as going back 30 years. Actually it dates back to 1948.” (Nov. 22, 1968, referring to an occurrence on Oct. 16, 1968)
• “I have just about made up my mind to start a new book. I shall write on the notion of the Church. Nothing like this has appeared since the Council. Within the book I hope to have quite a bit to say about the Council. I must be very careful. If a sincere Catholic writes a book it’s either ignored or brutally attacked. I must make no mistakes. My main thesis will have to be that the Catholic theology on the Church has been improved but in no way changed by the Council. I must start with the basic notion of the Church, which is that of a people ‘transferred’ from the kingdom of darkness into the realm of light. The Council left out the background of the Church. It minimized or glossed over the fact that the Church faces opposition, not just from hostile individuals, but from the ‘world.’” (Nov. 23, 1968)
• “Thoughts for writing: 1) The ‘for all men’ [as an English translation of pro multis in the canon of the Mass]; 2) Perjury & the Anti-Modernist Oath; 3) Only the historian can judge heresy – a statement by a pretender in the field of theology.” (Mar. 27, 1969)

Please share this information with anyone you know who loves the holy Catholic Church and is concerned about what has happened since the death of Pope Pius XII and the Second Vatican Council.

Source: NovusOrdoWire

Vespers or a protestant prayer meeting?

"We are free! as we are allowed to do good!"

- Francis to altar girls & boys -

Compare this video....

Francis meets with 50,000 German speaking 

altar girls & boys to pray Vespers

 




With these videos...

Vespers in Rome

 

Vespers at Girl's Summer Camp

 

Which one was the Novus Ordo/Protestant Vespers and which the Traditional Latin Vespers?

Selfie Sunday #5 (the cardboard selfie)

Even when Francis isn't present for a selfie, his modernism is there in spirit for him.  This papal 'tradition' is spreading like wildfire.  How much longer until Suor Cristina finally gets a selfie with her hero?  One selfie and two almost selfies from a bookstore somewhere in Asia.

Francis & the Outer Limits

"If – for example - tomorrow an expedition of Martians came, and some of them came to us, here... Martians, right? Green, with that long nose and big ears, just like children paint them... And one says, 'But I want to be baptized!' What would happen?"

- Francis in his sermon on 12 May 2014-

Based on what we have read published on Francis' sermon from 12 May 2014 and going on his previous behavior, we here at Call Me Jorge... believe Francis would immediately baptize the alien.  Not only that but he would also forgo catechism as who needs it these days.

What is of more interest to us is what Francis implied in his sermon concerning the Holy Spirit.  Francis quotes his newly canonized saint, John XXIII who said the Holy Spirit updates the Church.  Hence the 2nd Vatican Council is the work of God.  Francis previously talks in the sermon about how the Holy Spirit is the living presence of God in the Church and who are you, dear readers, to close the doors on the Holy Spirit?  Or in Francis' case who are you to oppose change in the Church?  Francis takes something out of context from the New Testament and folds it over on itself to use against Catholics who remain true to the Faith.

Being that Francis is a modernist, he sees himself as a savior of the Church.  This is because he believes like all modernists, if the Church isn't changing, she is dying.  So he must help it change whether or not its members want to.  In this same manner, Francis also sees himself as a martyr for the Church as there are those who will resist these changes.  This is dire times for Catholics who stay true to the Faith.  The Novus Ordo church instead is closing the door on Christ and the Apostles who commanded,

"Therefore, brethren, stand fast; and hold the traditions which you have learned, whether by word, or by our epistle." 

Our thoughts on the matter are still incomplete, in the words above, but we believe the regular readers of Call Me Jorge... will see where there are going with them.  It is a good time to reread the Oath on Modernism to remind us whom we are dealing with at the head of the Novus Ordo church and the manner of his thought.  Below is the complete Vatican Radio article, Pope at Mass: The Holy Spirit makes the unthinkable possible, which is where we came across Francis' words.

Pope at Mass: The Holy Spirit makes the unthinkable possible

2014-05-12 Vatican Radio

"Who are we to close the doors " to the Holy Spirit? This was the question that Pope Francis repeated this morning during his homily at Mass at Casa Santa Marta, a homily dedicated to the conversion of the first pagans to Christianity. The Holy Spirit, he reiterated, is what makes the Church to go "beyond the limits, go ever forward."

The Spirit blows where it wills, but one of the most common temptations of those who have faith is to bar its path and drive it in one direction or another. A temptation that was not alien even in the early days of the Church, as the experience of Simon Peter in today’s reading from the Acts of the Apostles shows. A community of pagans welcomes the announcement of the Gospel and Peter is an eyewitness to the descent of the Holy Spirit on them. First hesitates to make contact with what he had always considered "unclean" and then he suffers harsh criticism from the Christians of Jerusalem, shocked by the fact that their leader had eaten with the "uncircumcised" and had even baptized them. A moment of internal crisis that Pope Francis recalls with a hint of irony :

"That was unthinkable. If – for example - tomorrow an expedition of Martians came, and some of them came to us, here... Martians, right? Green, with that long nose and big ears, just like children paint them... And one says, 'But I want to be baptized!' What would happen?"

Peter understands his error when a vision enlightens him to a fundamental truth: that which has been purified by God cannot be called "profane" by anyone. And in narrating these facts to the crowd that criticized him, the Apostle calms them all with this statement: "If then God gave them the same gift He gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?"

"When the Lord shows us the way, who are we to say, 'No, Lord, it is not prudent! No, lets do it this way'... and Peter in that first diocese - the first diocese was Antioch - makes this decision: ‘Who am I to admit impediments?' A nice word for bishops, for priests and for Christians. Who are we to close doors? In the early Church, even today, there is the ministry of the ostiary [usher]. And what did the ostiary do? He opened the door, received the people, allowed them to pass. But it was never the ministry of the closed door, never."

Again Pope Francis repeated, God has left the guidance of the Church "in the hands of the Holy Spirit." "The Holy Spirit - he continued - as Jesus said, will teach us everything" and "remind us what Jesus taught us":

"The Holy Spirit is the living presence of God in the Church. He keeps the Church going, keeps the Church moving forward. More and more, beyond the limits, onwards. The Holy Spirit with His gifts guides the Church. You cannot understand the Church of Jesus without this Paraclete, whom the Lord sends us for this very reason. And He makes unthinkable choices, but unimaginable! To use a word of St. John XXIII: it is the Holy Spirit that updates the Church: Really, he really updates it and keeps it going. And we Christians must ask the Lord for the grace of docility to the Holy Spirit. Docility in this Spirit, who speaks to us in our heart, who speaks to us in all of life’s circumstances, who speaks to us in the Church's life, in Christian communities, who is always speaking to us."

(Martians? Who am I to deny them baptism?)

Is it a tradition or innovation?

Another revealing article about John Paul II.  This time the reveals come from the Catholic News Service reporter Cindy Wooden in her article, Many of today's papal 'traditions' were Blessed John Paul's innovations.  As always the underlines are ours.  The article does a great job pointing out that what many in this day and age consider 'traditions' of the papacy are in fact innovations and some are even novelties.  Do Catholics today even know what their Novus Ordo religion is about?  Is their Novus Ordo religion a mere innovation some might say perversion of what the Faith is?  Is Francis an innovator or one who is safeguarding tradition?

Many of today's papal 'traditions' were 

Blessed John Paul's innovations

By Cindy Wooden

Catholic News Service

VATICAN CITY (CNS) -- The first anniversary of Pope Francis' election brought stories highlighting the unique style he has brought to the papacy. Maybe people have forgotten how much of what passes today for papal "tradition" was actually an innovation of Pope John Paul II.

Frequent parish visits? Check. Joking with and leading a big crowd in a chant? Check. Sneaking out of the Vatican? Wait, that was Blessed John Paul who'd head out to go skiing or hiking. Pope Francis categorically denied in February that he had ever snuck out of the Vatican.

As John Thavis, the former Rome bureau chief of Catholic News Service once wrote: "If there's anything Pope John Paul II loved more than following traditions, it was inventing new ones."

The calendar of Pope Francis and of the universal church is filled with annual appointments established by Pope John Paul, who is scheduled to become St. John Paul April 27.

The day of the canonization is Divine Mercy Sunday -- an observance Pope John Paul decided in 2000 to put on the church's universal calendar the Sunday after Easter. The Polish pope was a longtime devotee of the Divine Mercy devotions of St. Faustina Kowalksa, whom he beatified in 1993 and canonized in 2000.

Presiding over the first universal observance of Divine Mercy Sunday in 2001, Pope John Paul quoted from his 1980 encyclical "Dives in Misericordia" ("Rich in Mercy"): The cross and resurrection of Christ speak and never cease "to speak of God the Father, who is absolutely faithful to his eternal love for man... believing in this love means believing in mercy."

Meeting in March with priests from the Diocese of Rome, Pope Francis said one of the greatest inspirations of Pope John Paul was his intuition that "this was a time for mercy."

"It is a gift he gave us, but one that came from above," Pope Francis said. "It is up to us as ministers of the church to keep this message alive, especially in our preaching and gestures, in signs and pastoral choices -- for example, in deciding to give priority to the sacrament of reconciliation and, at the same time, to works of mercy."

Pope John Paul also instituted the annual Feb. 2 World Day of Consecrated Life, the Feb. 11 World Day of the Sick and a World Meeting of Families every three years. But welcoming hundreds of thousands of young people to the Vatican for a special Palm Sunday celebration in 1984, Pope John Paul launched what has become the biggest international gathering on the church's calendar: World Youth Day.

Explaining to the Roman Curia the importance of World Youth Day and youth ministry in general, Pope John Paul said: "All young people must sense that the church is accompanying them, therefore the whole church in union with the successor of Peter increasingly must be committed, on a worldwide level, to the good of youth, their worries and concerns and their openness and hopes." At the end of the U.N.-declared International Year of Youth in 1985, he said young people were hoping for change in society and in the world; the church, which looks to youths with "hope and love," must help young people realize that change by communicating the Gospel truths to them, supporting them as they seek God's plan for their lives and educating them in living their faith.

Of course, Pope John Paul left a mark on more than the church's calendar. Surprisingly for many people, St. Peter's Square didn't have a Christmas tree or Nativity scene until 1982. Even after the College of Cardinals asked him to leave Krakow, Poland, and lead the universal church, he continued to keep Polish Christmas traditions; for years, he would invite fellow Poles to the Vatican on Christmas Eve to break "oplatek" (a Christmas wafer) with him and to sing Polish carols. He had been pope for four years when he asked the Vatican governor's office to put some Christmas decorations in the square under his window, thus a new tradition was born.

Some of Pope John Paul's innovations had a lot to do with the fact that he was a very outdoorsy, fit 58-year-old when elected to the See of Peter in 1978. He liked to ski and walk in the mountains and, apparently, didn't think that should change. As he grew older and weaker from Parkinson's, the physical activity diminished, but he and a few aides never stopped slipping out of the Vatican on the occasional Tuesday for a drive to the mountains and a sack lunch al fresco.

But he didn't just head for the hills. Pope John Paul made the nine international trips taken by Pope Paul VI seem like a trifle; Pope John Paul took his message on the road, visiting 129 countries -- several repeatedly -- on 104 trips and logging more than 700,000 miles in a papacy that lasted more than 27 years.

Maundy Thursday 2013

Unless one has been living in a cave for the past year, one knows Francis washed the feet of two females in the juvenile detention center for Maundy Thursday 2013.  A few tidbits which may not be so well known and demonstrate how Francis set himself up purposely for failure by not following catholic tradition.  The article from the International Business Times, Pope Francis to Hold His First Maundy Thursday Mass at Youth Prison of Mostly Muslim Offenders, let the cat out of the bag as to what a revolutionary Francis is.  As always the underlines are ours.  A tip of the hat to Jim Smith for sending us this article and videos.

Pope Francis to Hold His First Maundy Thursday Mass at Youth Prison of Mostly Muslim Offenders

By Esther Tanquintic-Misa | March 28, 2013 1:16 PM EST

For his first ever Maundy Thursday mass as newly installed pontiff of the 1.2-billion strong Roman Catholic secular religion faith, Pope Francis has chosen to hold it at a youth prison wherein his 12 disciples during the re-enactment of the washing of the feet will be acted out by prisoners themselves.

At a time where the world confronts too many issues on the economic and political front, not to mention the very pillars of Pope Francis' Catholic faith being pounded by sex abuse crisis as well as corruption allegations, the washing of the feet of 12 young prisoners, is very symbolical of the hope the new pontiff wants to extend beyond the walls of Vatican City.

This year's washing of the feet by Pope Francis will happen at the Rome's Casal del Marmo juvenile detention center to be participated by select 12 youth prisoners, aged 16 to 21 years old.

The Pope's visit "will make them see that their lives are not bound by a mistake, that forgiveness exists and that they can begin to build their lives again," Father Gaetano Greco, prison chaplain, told CNA.

The washing of feet on the Thursday before Easter is a Christian tradition commemorating Christ's Last Supper.

Fr Greco shared some of the young men eagerly volunteered to participate in the holy tradition, while others were extended an invitation.

This, as Fr Greco explained, was because most of the detained youth are Muslims. "Only eight of our residents are Italian, six boys and two girls."

There were also others who have no religious belief at all.

"Therefore many of them don't even know who the Pope is. For this reason too, it was far from easy to explain to them the importance of the Pope's visit," Fr Greco said.

"But all of them are very happy, and the visit will make them think, reconsider and understand that there are people in this world who are concerned for them," he said.

Many of the youth prisoners came from broken families, took to illegal drugs and engaged in various crimes.

Around 10 girls and 40 boys are expected to participate in the mass. Apart from their participation in the washing of the feet, the youth will also lead the readings and the prayers of the faithful.

Did you catch all that dear reader?  Francis went to a jail which was populated with young adult drug users & petty criminals, most of them followers of Mohamed, and performed the Pedilavium ceremony (Washing of the Feet).  There were only six Catholic males in the jail!  In other words Francis didn't want to follow the tradition of the church.  One would think that the 'Vicar of Christ' would follow the rubrics for Holy Week, the most important week in the calendar of the catholic church, but not Francis.  Maundy Thursday is significant because "it solemnly commemorates the institution of the Eucharist and is the oldest of the observances peculiar to Holy Week" and the Washing of the Feet, is performed "in memory of the reparation of Christ for the Last Supper."  When all the eyes of the world are on Francis he does something revolutionary which then alchemically transforms the solemnity of the religious day into a photo-op of how great he is!   All the while Francis publicly claims he wants to return the church to tradition!  What a modernist!

Jorge Bergoglio and the Washing of the Feet

Francis inspires a Novus Ordo priest to follow his example

 Bergoglio's breaking of tradition has now become a 

tradition as stated by Rome Reports

Learn how silly tradition is according to 'Fr.' Bambrick

meditation before the conclave

(The 88 year old Prosper Grech.)

The modernist Cardinal Prosper Grech who is a true priest delivered the following remarks to the 115 cardinals assembled in the Sistine Chapel in order to elect a new pontiff.  One can read the same remarks on pages 8 & 9 in the Friday 21, March 2014, number 12, edition of the L'Osservatore Romano or online at L'Osservatore Romano, The face of Christ shines forth even through thick clouds.  As always underlines are ours.

The face of Christ shines forth
even through thick clouds

· Cardinal Prosper Grech’s meditation to the 115 cardinals at
the opening of the Conclave that elected Pope Francis ·

The 5 April - 3 May 2013 edition of the official bulletin of the Holy See, the “Acta Apostolicae Sedis” (available on the site www.vatican.va) published the meditation which Cardinal Prosper Grech, osa, of Malta delivered to the 115 cardinals on 12 March, at the opening of the Conclave that elected Pope Francis the following evening. The following is a translation of the reflection, which was delivered in Italian.

At the venerable age of 87 I am one of the eldest in the College of Cardinals, though as regards the appointment I am still a newborn; and since my life has always been dedicated to study, my knowledge of the affairs and work of the Curia does not surpass the third grade.

Only as such do I dare to present this simple meditation in nomine Domini. The act which you are about to fulfil here in the Sistine Chapel is a kairos, a powerful moment of grace in the history of salvation, which continues to unfold in the Church until the end of time. You are aware that this moment requires the utmost responsibility from all of you. It does not matter whether the Pope you elect is of one nationality or another, of one race or another. It only matters that when the Lord asks him, “Peter, do you love me?”, that he be able to reply in all sincerity: “Lord, you everything, you know that I love you” (cf Jn 21:17-19).

Then the sheep entrusted to him by Jesus shall abide secure, and Peter will follow Christ, the chief Shepherd, wherever he goes. With this, I have no intention to offer a profile of the new Pope, nor even to outline a plan of action for the future Pope. This most delicate task belongs to the Holy Spirit, who in recent decades has endowed us with a series of excellent holy Pontiffs. My intent is to draw from Scripture several reflections to make us understand what Christ wants from his Church, reflections that will help you in your discussions. During his life, Jesus sent his disciples to proclaim the Kingdom of God (Lk 9:2). The Kingdom has many facets, but we may sum up its essence as the moment of grace and reconciliation which the Father offers to the world in the person and work of Christ. Kingdom and Church do not coincide; the Kingdom is God’s paternal sovereignty which includes all of the beneficiaries of his grace.

After his Resurrection, Jesus sent the Apostles out to the whole world to make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Mt29:19). The Church accomplishes this by presenting the Gospel whole and entire, without diluting the word; to use Paul’s words: “for I am not ashamed of the Gospel: it is the power of God for salvation to every one who has faith, to the Jew first and also to the Greek” (Rom 1:16). When one descends to compromises with the Gospel one empties it of its dynamis, as though one had removed the explosive from a hand grenade. Nor must one even give into the temptation of thinking that one may relativize the need for baptism since the Second Vatican Council has also paved the way to salvation for those who are outside the Church. Today one may add the abuse of many indifferent Catholics who neglect or refuse to have their own children baptized.

The Gospel proclamation of the Kingdom of God takes concrete form in proclaiming “Jesus Christ and him crucified” (1 Cor 2:2). Both the divine sonship and his crucifixion constitute the scandalum crucis, which is “folly to those who are perishing, but to us who are being saved it is the power of God” (1 Cor 1:18). It is this very scandal of the Cross which humbles the hybris of the human mind and elevates it to accept a wisdom that comes from above. Also in this case, relativizing the person of Christ by placing him alongside other “saviours” means emptying Christianity itself of its substance. It was the precisely the preaching of the folly of the Cross that in less that 300 years reduced the religions of the Roman Empire to a minimum and opened the minds of men to a new vision of hope and resurrection. Today’s world thirsts for the same hope, as it suffers from an existential depression.

Christ crucified, however, is intimately bound to the Church crucified. She is the Church of the martyrs, from those of the first centuries to the countless number of faithful who in certain countries expose themselves to death simply by going to Sunday Mass. However, the Church crucified is not limited only to her martyrs. When she reflects the Person, teaching and behaviour of Christ, she does nothing other than present the Truth, which is Christ himself (Jn 14:6). Therefore, the Church requires men to look at themselves in the mirror of Christ, as she must too. Everyone desires to come to a knowledge of the truth, but when it reveals our defects then it is hated and persecuted: Oculis aegris odiosa lux, quae sanis amabilis, (Confessions VII, 22) says Augustine. And Jesus predicts: “If they persecuted me, they will persecute you” (Jn 15:20). Therefore, persecution is a quid constitutivum of the Church as is the weakness of her members, from which she cannot prescind without losing her individuality; it is a cross she must embrace.

Yet persecution is not always physical; there is also the persecution of falsehood: “Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account” (Mt 5:11). You have recently experienced this through various media outlets which do not love the Church. When false accusations are made one must not pay attention to them, even if they are a cause of immense sorrow. It is quite another thing when the truth is spoken against us, as has happened in many of the accusations of pedophilia. Then one needs to humble oneself before God and men and seek to eradicate evil at any cost, as Pope Benedict XVI did with great anguish and sorrow. Only thus does one regain credibility before the world and offer an example of sincerity.

Today many people do not come to believe in Christ because his face is obscured or hidden behind an institution which lacks transparency. But if recently we have lamented the regrettable happenings that have befallen clerics and laity, even in the pontifical household, we must think that these evils, as serious as they may be, when compared with certain past events in the history of the Church are nothing but a cold. Just as these were overcome with God’s help, so also the present crisis will also be overcome. Even a cold needs to be treated so that it does not develop into pneumonia. The evil spirit of the world, the mysterium iniquitatis (2 Thes 2:7), is constantly striving to infiltrate the Church. Furthermore, let us not forget the warnings of the prophets of ancient Israel not to seek alliances with Babylonia nor with Egypt but to follow a pure politics ex fide by trusting solely in God (cf. Is 30:1; 31:1-3; Hos 12:2) and in his Covenant. Courage! Christ relieves our minds when he exclaims: “Be of good cheer, I have overcome the world” (Jn 16:33).

Let us now go one step further in our inquiry into God’s will for the Church. There is no doubt that the unity of his body is Christ’s summum desideratum, as his priestly prayer at the Last Supper demonstrates (Jn 17). Unfortunately, Christendom is still divided in both faith and love. The first attempts at ecumenism immediately following the Second World War (I remember being present at several meetings with Romano Guardini at Burg Rothenfels), and also the commitment aroused by Unitatis redintegratio are bearing fruit even though a long stretch of road still remains. Prejudices die very slowly and reaching a theological agreement is not easy at all. We are tempted to grow weary of this road that often seems one-way. But discontinuing the dialogue would go against the explicit will of God. Yet what is needed more than discussions or ecumenical encounters is the confident and intense prayer of all parties and a convergent path towards the holiness and spirit of Jesus.

Preserving unity within the Catholic Church herself will not be an easier task for the future Pontiff. Between ultratraditionalist extremists and ultraprogressive extremists, between priests who rebel against obedience and those who do not recognize the signs of the times, there will always be the danger of minor schisms that not only damage the Church but also go against the will of God: unity at all costs. However, unity does not mean uniformity. It is evident that this does not close the doors to the intra-ecclesial discussion, which has been present throughout the Church’s entire history. Everyone is free to express his thoughts on the Church’s task, but such proposals should be in line with that depositum fidei which the Pope together with all of the bishops has the task of safeguarding. Peter will make his task easier to extent that he shares it with the other Apostles. Unfortunately, today theology suffers from the feeble thought that dominates the philosophical environment, and we need a good philosophical foundation in order to be able to develop dogma with a valid hermeneutic that speaks a language that is intelligible to the contemporary world.

It often happens, however, that the proposals put forth by many of the faithful for the progress of the Church are based on the degree of freedom that is granted in the area of sexuality. Certainly laws and traditions that are purely ecclesiastical can be changed, but not every change means progress; it must be discerned whether such changes serve to increase the holiness of the Church or to obscure it.

Let us now turn to an even more pressing chapter. In the West, at least in Europe, Christianity itself is in crisis. Europe no long wishes to consider its Christian historical traditions. There exists a spreading secularism and agnosticism which has various roots. To mention just a few: the relativization of truth, which is the result of the aforementioned feeble thought, a theme often emphasized by Benedict XVI; a materialism which measures everything in economic terms; the legacy of governments and parties that intended to remove God from society; the explosion of sexual freedom and that very rapid scientific progress which knows neither moral nor human restraint. Furthermore, a lack of knowledge and indifference reigns not only as regards Catholic doctrine, but even regarding the ABC’s of Christianity. We therefore feel the urgency for a new evangelization which begins with the pure and plain proclamation of the kerygma to nonbelievers, and which is followed by ongoing catechesis that is nourished by prayer.

But the Lord is never defeated by human negligence and it seems that, while they are closing the doors to him in Europe, he is opening them elsewhere, especially in Asia. And even in the West God will not fail to keep for himself a remnant of Israel that does not bend the knee before Baal, a remnant we find mainly in the many lay movements endowed with various charisms that are making a strong contribution to the new evangelization. These movements are full of young people, who were much loved by the two most recent Popes. They are the seed that, well cultivated, will grow into a new tree laden with fruit. Yet care must be taken that particular movements do not believe that the Church has no more resources. In short, God cannot be defeated by our indifference. The Church is his, the gates of hell can wound its heel but can never suffocate it.

Until now we have spoken about Popes, cardinals, bishops and priests, but there is another factor of hope in the Church that we must not pass over, the sensus fidelium. Augustine calls it “the interior Teacher” in each believer, and St John calls is “the anointing” that teaches us all things (1 Jn 2:20, 27). It creates in the depths of the heart that criterion for discerning what is true from what is false; it makes us distinguish instinctively what is secundum Deum from what comes from the world and from the Evil One (1 Jn 4:1-6). According to Dei Verbum 8, the sensus fidelium is also a locus theologicus which needs to be considered by the Church’s pastors. The embers of devout faith are kept alive by millions of simple faithful who are far from being called theologians, but who in the intimacy of their prayer, reflections and devotions can give deeply meaningful advice to their pastors. It is they who “will destroy the wisdom of the wise, and the cleverness of the clever, I will thwart” (1 Cor 1:19). This means that when the world with all of its knowledge and intelligence abandons the logos of human reason, the Logos of God shines forth in simple hearts that form the marrow from which the backbone of the Church is nourished.

But why am I saying this? It is because although we commonly profess that the Holy Spirit is the soul of the Church, we do not always take him into consideration in our plans for the Church. He transcends all sociological analysis and historical prediction. He goes beyond scandals, internal politics, ambition and social problems, which in their complexity obscure the face of Christ which must shine forth even through thick clouds. Let us listen to Augustine: “The Apostles saw Christ and believed in the Church that they did not see; we see the Church and must believe in Christ whom we do not see. By holding fast to what we see, we will arrive at seeing the One whom now we do not see” (Sermones 328, 3). And you, why are you here? In 1961 John XXIII received in audience, here in the Sistine Chapel, the Diplomatic Corps accredited to the Holy See. He pointed to the dominant figure of Christ the Judge in the fresco by Michelangelo, and told them that Christ will also judge the actions of the individual nations in history. You find yourselves in this same Chapel, beneath the figure of Christ with his hand raised not to crush but to illuminate your voting, that it may be secundum Spiritum, not secundum carnem, that is, Non in sinistrum nos ignorantia trahat, non favor inflectat, non acceptio muneris vel personae corrumpat. Thus the one who is elected will not only be yours, but will essentially be His.

I would like to conclude on a lighter note. This is not the first Conclave I have attended. I was also present at the conclave of Paul VI, as a simple sacristan who prepared the altars. One day Cardinal Montini came to me asking me to hear his confession; two hours later he was Pope. When he died, preparations were made for the Conclave, and there were three Cardinals, including Cardinal Luciani, who were staying at the Collegio Santa Monica. It fell to me, as the eldest, to greet them before their departure for the Sistine Chapel. I remember having said: “Saying ‘best wishes’ to you is not in good taste, saying ‘goodbye’ is even worse. I will only say: ‘May God bless you’”. I am a bird of good omen! I extend to you the same greeting: May the Lord be with you and bless you.

"Who am I to judge?"

Franics 'Who am I to judge?' goes to the Novus Ordo's sacrament of Reconciliation, ostensibly to be judged.  Nudge, nudge, wink, wink!  Never before can we remember a pontiff doing this in public.  We wonder if Francis had seen a baby along his route to the confessional, would he have kissed it?  Or if there had been some young Novus Ordites would a selfie have been taken?   If video cameras hadn't been present would he have exhibited the same behavior? 

Dear reader was it humbleness or pride which led to this public display?

If one so desires to watch it, the full video of the Reconciliation of Francis is below.  Did Francis think to himself, "I need to get rid of the self-absorbed promethean neo-pelagian choir singing"?

See also : 

• Francis Flaunts Own Confession
• Correcting the Record on Jorge’s “Confession”

Jorge and the Swiss Guard

The Pontifical Swiss Guard goes back to the 15^th century and Sixtus IV.  They are responsible for the safety of the Pope and the security of the Apostolic Palace.  The Swiss Guard is the de facto military of the Vatican City State.  Since Jorge has declined to live in the Papal Apartments and has chosen to live in the Domus Sanctæ Marthæ (Vatican’s hotel) they are to protect him there.  Sometime in late April 2013, Jorge left his room in the hotel and was surprised to see a Swiss Guardsman standing watch at his door.  The conversation was as follows*:

Jorge: Have you been up all night?
Guard: Yes.
Jorge: Standing? Aren’t you tired?
Guard: It is my duty, your Holiness, for your safety.

 Jorge paused went back into his room and returned with a chair.

Jorge: At least sit down and rest.
Guard: No, the rules do not allow it.
Jorge: The rules?
Guard: My Captain, your Holiness.
Jorge: Well I’m the Pope, and I’m asking you to sit.

Jorge leaves but returns later with some ham and bread which he gave to the bewildered guard.

Jorge: Bon apetit, my brother.

Jorge then turned and left.


Is Jorge trying to stop this Swiss guardsman from doing his duty or is he simply showing compassion for a fellow human being?  A further look at the behaviors of Francis should tip one off as to which is the case.


Notes 

*The original story Fuera del protocolo: Francisco obligó a un guardia a sentarse y le llevó comida appeared online at lanacion.com on 24 April 2013.

Jorge changes his Papal Coat of Arms

(Francis appearing with 2nd coat-of-arms.)

Jorge Bergolgio is the only Pope who comes to mind who has changed his papal coat-of-arms.  Sixteen days after being elected major changes were made to it.  Gone is the five pointed star and in its place is an eight pointed star.  Out is the bunch of grapes and in is a spikenard flower.  Jorge’s motto ‘Miserando atque eligendo’ (meaning ‘lowly but chosen’; literally in Latin 'by having mercy, by choosing him') is now on a banner below the shield.   

The reason given for these changes are interesting.  The five pointed star has “military significance” and the eight pointed "has always symbolized Mary."  The grape vine which symbolized Jesus as a grower of the Faith is now a spinkenard flower which represents St. Joseph.  The Vatican said Jorge has a "particular devotion to the Holy Virgin and St. Joseph,”  and he wanted this reflected in his coat of arms.   Since when has a five pointed star had military significance?  Hasn’t this always stood for the five wounds of Christ and the five joys* that Mary had of Jesus?  It is even on the Miraculous Medal the Blessed Virgin Mary instructed St. Catherine Labouré to make.  The grapes being removed for the spinkenard again out with one symbol of Christ and in with another symbol which brings to mind the oil that Mary Magdalene anointed Christ with.   

We believe Jorge had these removed because he doesn’t like anything directly reminding one about Christ’s suffering for our sins or the growing of the faith.  Hence Francis saying, "Proselytism is solemn nonsense, it makes no sense."  Or his general disdain for the crucifixion.  Jorge like Benedict XVI believes in a smaller Church.  One more comment on his coat-of-arms is that the Papal Tiara is gone on both and instead a Bishop’s Mitre is in its place.  Is he the monarch of the Vatican State or not?  He must not be a monarch because he had an inauguration instead of a coronation, doesn't use a throne, refers to himself as the Bishop of Rome, and he travels on an Argentinian passport.


*The Blessed Virgin’s five joys are the Annunciation, the Nativity, the Resurrection, the Ascension, and the Assumption.
 

1^st Coat-of-Arms

2^nd Coat-of-Arms