lifesitenews--2020-04-01--It makes sense for COVID-19 to be a punishment from God

March 31 , 2020 ( Turning Point Project ) — Whenever it began to thunder , my older brother and I , having reached a certain level of “ sophistication , ” liked to quip that “ the gods must be angry.
” This was said in a knowing way and was meant to demonstrate our superiority to younger kids , and also to primitive people who didn ’ t realize that thunder could be completely explained by science .
Poor , benighted savages .
If only they knew a little science , they would have realized that the gods @ @ @ @ @ @ @ Or so we thought .
But , of course , we didn ’ t think very deeply about the matter .
Science understood the mechanics of thunder and lightning , and that was all one needed to know .
But never mind about the straw-man primitive gods that we airily dismissed ; how about the God ?
The God who created the heavens and the earth , the rain , the clouds , the ions and the atoms ?
Having created the laws of nature , wouldn ’ t He be able to @ @ @ @ @ @ @ These thoughts occurred to me while reading an address by Catholic historian Roberto de Mattei .
De Mattei points out that “ God ... has the power to arrange the mechanism of the forces and laws of nature in such a way as to produce a phenomenon according to the needs of his justice and mercy ... Whoever has a supernatural spirit does not stop at the superficial level of things but seeks to understand the hidden design of God ... ” Professor Mattei ’ s talk was , in part , a @ @ @ @ @ @ @ Scola who denied that the coronavirus epidemic had anything to do with divine punishment for sin .
“ One thing is certain , ” said Scola , “ this virus was not sent by God to punish sinful humanity .
It is an effect of nature ... ” Cardinal Scola was , in effect , rejecting the “ primitive ” view that “ the gods must be angry.
” But does he think that God has nothing to do with Covid-19 or other natural catastrophes ?
After all , even the dictionaries define @ @ @ @ @ @ @ flood , or wildfire — as an “ act of God , ” and the term is still widely used in legal documents .
If natural disasters can have a supernatural dimension — if they are acts of God as well as acts of nature — what is His purpose in allowing them ?
Even if we have no serious sins , we are all under the same judgment because of our relation to Adam .
And it ’ s likely that our sins may be more serious than we think .
We @ @ @ @ @ @ @ sexualization of society or for corruption in the Church , but how much have we really done to stop it ?
Have we chosen to look the other way ?
Has cowardice kept us from speaking out ?
Even if you have done your level best to right the wrongs in Church and society , there is another possibility to consider — the possibility that the situation has gotten so completely out of control that only a divine intervention can turn it around .
Indeed , having seen just how desperate the situation @ @ @ @ @ @ @ praying for a divine intervention .
But what did we expect it to look like ?
Firebolts from heaven targeted to consume only wicked cardinals , corrupt politicians , and porn industry magnates ?
The possibility that Covid-19 , besides being “ an effect of nature , ” is also a divine chastisement for the sins of many , raises some uncomfortable questions .
Primarily , it makes us wonder if God is a good God .
But , as theologian Fr .
Thomas Weinandy explains , it is precisely because God is @ @ @ @ @ @ @ be “ holy and blameless before him ” ( Eph .
1 : 4–5 ) , that his cures for what ails us are far from painless : But whether one thinks of the “ act of God ” as a punishment or a reminder , a question remains : Why must it be so severe ?
Couldn ’ t God show us that we have gone astray in more gentle ways — say , seven days of rainy weather accompanied by a bad cold ?
Why does the reminder have to be @ @ @ @ @ @ @ flood ?
Here , we come to the question of our own nature and to the fact that we are all sinners .
Not only does our human nature incline us toward temptation , it also blinds us to the gravity of our sins .
In retrospect , we can sometimes see that our earlier sins were much more serious than we realized at the time .
But often , our present sins don ’ t seem that bad .
In fact , they often seem to us as mere misdemeanors — if @ @ @ @ @ @ @ , God understands this blindness .
When Christ asked his Father to forgive his murderers “ for they know not what they do , ” he was speaking not only of Roman soldiers , but of all of us .
Since Christ died to atone for our sins , the manner of his death should tell us a lot about the awful consequences of sin .
But many are unfamiliar with the gospel story , and many who are familiar ignore it or dismiss it or forget it .
It stands to reason @ @ @ @ @ @ @ that God died for our sins , further shocks are sometimes needed to wake us up both to the goodness of God and to our own call to goodness .
Some Christian apologists maintain that God is a gentleman and , therefore , never forces us to be good against our will .
It ’ s true that God doesn ’ t overrule our free choice , but the idea needs qualification .
Although God doesn ’ t force us , it seems that he often provides strong inducements to help us choose @ @ @ @ @ @ @ these inducements can hardly be considered gentle .
After all , many conversions only come after the sinner has hit rock bottom .
It may be that Christ sometimes comes to us in the guise of the bouncer who tosses us onto the curb and then douses us with a bucket of cold water .
Better to recall the Christ who threw the money changers out of the temple than to think of him as a well-mannered Victorian gentleman .
“ They know not what they do ” applies to people in all @ @ @ @ @ @ @ are blind to the gravity of their sins , but it has special application to our own times .
It ’ s not so much that moderns reject God , but that they have become indifferent to Him .
And having lost sight of God , they have a diminished sense of sin and salvation .
In a recent article , Francis X Maier points out that , as the pace of secularization speeds up , “ inherited religious certainties weaken , become irrelevant to many adults and incomprehensible to the young.
” @ @ @ @ @ @ @ to many things , but not to the one thing that matters .
In that light , the coronavirus can be seen as not simply an act of God , but as an act of God ’ s love .
Faced with financial ruin , with the possibility of our death or the death of a loved one , we are forced to think about the meaning and purpose of our lives — forced to see beyond the carefully cultivated distractions that cause us to drift away from God and our own eternal @ @ @ @ @ @ @ also be the remedy .
Let ’ s return to the possibility that the epidemic may be a divine intervention .
As a surgeon intervenes to remove a cancerous tumor that is killing us , God may intervene in radical ways to remove a spiritual sickness that is killing souls .
In “ East Coker , ” T.S .
Eliot refers to Christ as the “ wounded surgeon ” who operates with “ sharp compassion.
” In lines that capture the paradoxical nature of the current pandemic , he suggests that the cure @ @ @ @ @ @ @ it first grow worse : Our only health is the disease If we obey the dying nurse Whose constant care is not to please But to remind of our , and Adam ’ s curse And that , to be restored , our sickness must grow worse Cardinal Scola says that the virus was not sent by God to punish sinful humanity , but Jesus told his disciples quite clearly that sinners who do not repent face eternal punishment .
Why is it so difficult to entertain the possibility that God might send @ @ @ @ @ @ @ a far worse punishment in eternity ?
He would be remiss as a father if he saw us drifting into danger and did nothing about it .
Published with permission from the Turning Point Project .

Many Catholics have been praying for a divine intervention. But what did we expect it to look like?
March 31, 2020 (Turning Point Project) — Whenever it began to thunder, my older brother and I, having reached a certain level of “sophistication,” liked to quip that “the gods must be angry.” This was said in a knowing way and was meant to demonstrate our superiority to younger kids, and also to primitive people who didn’t realize that thunder could be completely explained by science.
Poor, benighted savages. If only they knew a little science, they would have realized that the gods had nothing to do with it. Or so we thought. But, of course, we didn’t think very deeply about the matter. Science understood the mechanics of thunder and lightning, and that was all one needed to know. But never mind about the straw-man primitive gods that we airily dismissed; how about the God? The God who created the heavens and the earth, the rain, the clouds, the ions and the atoms? Having created the laws of nature, wouldn’t He be able to make natural processes serve His purposes?
These thoughts occurred to me while reading an address by Catholic historian Roberto de Mattei. De Mattei points out that “God … has the power to arrange the mechanism of the forces and laws of nature in such a way as to produce a phenomenon according to the needs of his justice and mercy … Whoever has a supernatural spirit does not stop at the superficial level of things but seeks to understand the hidden design of God …”
Professor Mattei’s talk was, in part, a response to a statement by Cardinal Angelo Scola who denied that the coronavirus epidemic had anything to do with divine punishment for sin. “One thing is certain,” said Scola, “this virus was not sent by God to punish sinful humanity. It is an effect of nature …”
Cardinal Scola was, in effect, rejecting the “primitive” view that “the gods must be angry.” But does he think that God has nothing to do with Covid-19 or other natural catastrophes? After all, even the dictionaries define a natural disaster — a hurricane, flood, or wildfire — as an “act of God,” and the term is still widely used in legal documents. If natural disasters can have a supernatural dimension — if they are acts of God as well as acts of nature — what is His purpose in allowing them?
Commenting on Professor Mattei’s address, theologian Peter Kwasniewski observes:
This ‘hidden design’ includes God’s chastisement of human beings for sins, which pertain to all of us, since we are all implicated in the fall of Adam, and no man … can claim to be without personal sin.
Even if we have no serious sins, we are all under the same judgment because of our relation to Adam. And it’s likely that our sins may be more serious than we think. We may not bear direct responsibility for the sexualization of society or for corruption in the Church, but how much have we really done to stop it? Have we chosen to look the other way? Has cowardice kept us from speaking out?
Even if you have done your level best to right the wrongs in Church and society, there is another possibility to consider — the possibility that the situation has gotten so completely out of control that only a divine intervention can turn it around. Indeed, having seen just how desperate the situation has become, many Catholics have been praying for a divine intervention. But what did we expect it to look like? Firebolts from heaven targeted to consume only wicked cardinals, corrupt politicians, and porn industry magnates?
The possibility that Covid-19, besides being “an effect of nature,” is also a divine chastisement for the sins of many, raises some uncomfortable questions. Primarily, it makes us wonder if God is a good God. But, as theologian Fr. Thomas Weinandy explains, it is precisely because God is good and because he wants us to be “holy and blameless before him” (Eph. 1: 4–5), that his cures for what ails us are far from painless:
Because he is goodness itself and love itself, God loves all that is good, and therefore, by his very nature, he must hate what is evil…If God tolerated or excused evil, or if he thought it to be of little account, he would not be all-good and all-loving, for he would sanction and so participate in evil itself …
Many people, of course, will still balk at the possibility that an epidemic or an earthquake is a divine chastisement; but they may be open to the possibility that it is a divine reminder — that God is reminding us that we have strayed from the way that leads to eternal happiness.
But whether one thinks of the “act of God” as a punishment or a reminder, a question remains: Why must it be so severe? Couldn’t God show us that we have gone astray in more gentle ways — say, seven days of rainy weather accompanied by a bad cold? Why does the reminder have to be a pandemic or a fire or a flood?
Here, we come to the question of our own nature and to the fact that we are all sinners. Not only does our human nature incline us toward temptation, it also blinds us to the gravity of our sins. In retrospect, we can sometimes see that our earlier sins were much more serious than we realized at the time. But often, our present sins don’t seem that bad. In fact, they often seem to us as mere misdemeanors — if we recognize them at all.
Fortunately, God understands this blindness. When Christ asked his Father to forgive his murderers “for they know not what they do,” he was speaking not only of Roman soldiers, but of all of us.
Since Christ died to atone for our sins, the manner of his death should tell us a lot about the awful consequences of sin. But many are unfamiliar with the gospel story, and many who are familiar ignore it or dismiss it or forget it. It stands to reason, then, that beyond the fact that God died for our sins, further shocks are sometimes needed to wake us up both to the goodness of God and to our own call to goodness.
Some Christian apologists maintain that God is a gentleman and, therefore, never forces us to be good against our will. It’s true that God doesn’t overrule our free choice, but the idea needs qualification. Although God doesn’t force us, it seems that he often provides strong inducements to help us choose the right path. And many of these inducements can hardly be considered gentle. After all, many conversions only come after the sinner has hit rock bottom. It may be that Christ sometimes comes to us in the guise of the bouncer who tosses us onto the curb and then douses us with a bucket of cold water. Better to recall the Christ who threw the money changers out of the temple than to think of him as a well-mannered Victorian gentleman.
“They know not what they do” applies to people in all ages, because people in all ages are blind to the gravity of their sins, but it has special application to our own times. It’s not so much that moderns reject God, but that they have become indifferent to Him. And having lost sight of God, they have a diminished sense of sin and salvation. In a recent article, Francis X Maier points out that, as the pace of secularization speeds up, “inherited religious certainties weaken, become irrelevant to many adults and incomprehensible to the young.” The “woke” generation is awake to many things, but not to the one thing that matters.
In that light, the coronavirus can be seen as not simply an act of God, but as an act of God’s love. Faced with financial ruin, with the possibility of our death or the death of a loved one, we are forced to think about the meaning and purpose of our lives — forced to see beyond the carefully cultivated distractions that cause us to drift away from God and our own eternal happiness.
Paradoxically, the disease can also be the remedy. Let’s return to the possibility that the epidemic may be a divine intervention. As a surgeon intervenes to remove a cancerous tumor that is killing us, God may intervene in radical ways to remove a spiritual sickness that is killing souls. In “East Coker,” T.S. Eliot refers to Christ as the “wounded surgeon” who operates with “sharp compassion.” In lines that capture the paradoxical nature of the current pandemic, he suggests that the cure of our spiritual sickness may require that it first grow worse:
Our only health is the disease
If we obey the dying nurse
Whose constant care is not to please
But to remind of our, and Adam’s curse
And that, to be restored, our sickness must grow worse
Cardinal Scola says that the virus was not sent by God to punish sinful humanity, but Jesus told his disciples quite clearly that sinners who do not repent face eternal punishment. Why is it so difficult to entertain the possibility that God might send punishments/remedies on earth to save us from a far worse punishment in eternity? He would be remiss as a father if he saw us drifting into danger and did nothing about it.
Published with permission from the Turning Point Project.
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lifesitenews--2020-04-01--California court forbids heavy censoring of documents in baby parts abortion case

SAN FRANCISCO , California , March 31 , 2020 ( LifeSiteNews ) — The U.S. Court of Appeals for the Ninth Circuit reversed in part a District Court ruling that had blanket-concealed identifying information in public documents relating to the University of Washington ’ s purchase , processing , and sale of organs and tissue from aborted human fetuses .
The court battle began when investigative journalist David Daleiden requested documents from the school ’ s taxpayer-funded Birth Defects Research Laboratory about trafficking in aborted fetal parts and organs .
The public information request was met with a lawsuit from @ @ @ @ @ @ @ clinics , along with researchers and others , to force heavy redaction of these government documents .
Peter Breen , Vice President and Senior Counsel at the Thomas More Society , observed , “ Facilitating fetal tissue buying and selling is in no way an expressive activity nor is it protected under the First Amendment.
” Breen added that the State of Washington Supreme Court has repeatedly held that the First Amendment can not be used to shield public records from disclosure .
He noted that issuing and discussing purchase orders and invoices @ @ @ @ @ @ @ , even if it were , there are no research findings in the documents , nor does the lawsuit seek to redact any research findings .
Breen also explained that the lawsuit is not seeking to obtain names or other personal identification , merely that job titles and assigned roles remain open for inspection by the media and public .
The case was heard by the same three-judge panel who previously remanded it back to a lower court for review .
Of the decision that three of the involved research workers connected to @ @ @ @ @ @ @ to privacy , Breen said , “ We were glad to see the order was vacated in part .
And we are heartened that the Ninth Circuit ruled that there must be an expressly demonstrated , particularized , and personal link between the individual trying to cloak public documents and a recognized First Amendment activity.
” Of particular concern in this case , Breen explained , is the fact that the workers who sought to hide their identities are in taxpayer-funded jobs : “ First Amendment privacy has never been used to cloak @ @ @ @ @ @ @ is reason for sunlight , not for cloaking government activity.
” Read the ruling handed down March 25 , 2020 , by the United States Court of Appeals for the Ninth Circuit in Jane Does 1–10 , et al v. David Daleiden , et al .
here .
Background on related cases in which the Thomas More Society is defending Daleiden for his exposé of Planned Parenthood ’ s alleged participation in trafficking baby body parts can be found here .

SAN FRANCISCO, California, March 31, 2020 (LifeSiteNews) — The U.S. Court of Appeals for the Ninth Circuit reversed in part a District Court ruling that had blanket-concealed identifying information in public documents relating to the University of Washington’s purchase, processing, and sale of organs and tissue from aborted human fetuses. The court battle began when investigative journalist David Daleiden requested documents from the school’s taxpayer-funded Birth Defects Research Laboratory about trafficking in aborted fetal parts and organs. The public information request was met with a lawsuit from staff of Planned Parenthood and other abortion clinics, along with researchers and others, to force heavy redaction of these government documents.
Peter Breen, Vice President and Senior Counsel at the Thomas More Society, observed, “Facilitating fetal tissue buying and selling is in no way an expressive activity nor is it protected under the First Amendment.”
Breen added that the State of Washington Supreme Court has repeatedly held that the First Amendment cannot be used to shield public records from disclosure. He noted that issuing and discussing purchase orders and invoices is not a protected activity and that, even if it were, there are no research findings in the documents, nor does the lawsuit seek to redact any research findings. Breen also explained that the lawsuit is not seeking to obtain names or other personal identification, merely that job titles and assigned roles remain open for inspection by the media and public.
The case was heard by the same three-judge panel who previously remanded it back to a lower court for review. Of the decision that three of the involved research workers connected to the taxpayer funded program were not entitled to privacy, Breen said, “We were glad to see the order was vacated in part. And we are heartened that the Ninth Circuit ruled that there must be an expressly demonstrated, particularized, and personal link between the individual trying to cloak public documents and a recognized First Amendment activity.”
Of particular concern in this case, Breen explained, is the fact that the workers who sought to hide their identities are in taxpayer-funded jobs: “First Amendment privacy has never been used to cloak government workers on government time. Controversy is reason for sunlight, not for cloaking government activity.”
Read the ruling handed down March 25, 2020, by the United States Court of Appeals for the Ninth Circuit in Jane Does 1–10, et al v. David Daleiden, et al. here.
Background on related cases in which the Thomas More Society is defending Daleiden for his exposé of Planned Parenthood’s alleged participation in trafficking baby body parts can be found here.
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lifesitenews--2020-04-01--Vatican academies call for global response to pandemic, ask govts to reduce ‘nationalistic interests

Vatican academies call for global response to pandemic, ask govts to reduce ‘nationalistic interests’

March 31 , 2020 ( LifeSiteNews ) – A joint statement issued by the Pontifical Academy of Sciences ( PAS ) and the Pontifical Academy of Social Sciences ( PASS ) on March 20 gives interesting insights into the priorities of the Vatican regarding the COVID-19 crisis .
Under the heading “ Responding to the Pandemic , Lessons for Future Actions and Changing Priorities , ” the scientific bodies attached to the Catholic Church reveal much of their globalist mindset while remaining totally silent with regard to the Catholic faith .
There is not a single mention of Jesus-Christ , @ @ @ @ @ @ @ is known through the observation of our senses and the use of our reason – in the 1,400-word statement .
Also of interest is the list of signatories , which includes several names well-known in the scientific community that believes global warming exists due to human activity and that one way of fighting is to check or curb the total global population , seen as nature ’ s prime enemy .
While chaos reigns in a number of countries – such as Italy , Spain , and parts of France – where the @ @ @ @ @ @ @ units to meet the needs of many victims who fell gravely ill in a relatively short period of time , others have responded in a way that has prevented the Chinese virus from doing the same kind of harm , such as Taiwan South Korea , Germany , and Portugal .
But instead of giving a reasoned perspective based on experience and best practices in these countries , the PAS and PASS focus on compliance with the guidelines of the World Health Organization ( WHO ) , the United Nations ’ globalist health @ @ @ @ @ @ @ Communist China for its model management of the coronavirus epidemic in Wuhan .
The WHO also rejected widespread use of hydroxychloroquine to treat COVID-19 positive patients , although in Marseille , France , where Dr Didier Raoult and his specialized unit in infectiology is obtaining good results with the molecule in combination with antibiotics .
There are spectacularly fewer deaths linked to the coronavirus in Marseille than in the rest of France , where his protocol is only being sparsely applied .
Given the circumstances , it is somewhat of a relief to @ @ @ @ @ @ @ testing for the Chinese coronavirus and “ quarantinement ” for those who “ test positive , ” “ along with their close contacts.
” That is precisely what is not happening in countries that have chosen full confinement , as in France , causing major destruction of the economy and preparing much misery when the general measures are lifted while only the severely ill are tested , and asymptomatic carriers of the virus do not get to know their own immune status once the virus is fought off .
Neither this ( partially @ @ @ @ @ @ @ the world , nor even the blatant disregard of peoples ’ spiritual needs at a time when the Catholic Church has closed down public Masses and sacraments in a number of countries , are mentioned in the statement .
On the other hand , it appears that the Pontifical academies are particularly worried by the information and criticism circulating online at a time when many government responses have appeared to be haphazard , self-contradictory , and incapable of handling the crisis .
“ Governments , public institutions , science communities , and the @ @ @ @ @ @ @ failed to ensure responsible , transparent , and timely communication , which is crucial for appropriate action .
International organizations like WHO and UNICEF , but also academies of sciences , need to be supported in their communication efforts so that their scientific evidence-based information can rise above the cacophony of unproven assumptions spreading all over the world , ” according to the statement .
Both UNICEF and , in a wider and more direct measure , the WHO favor widespread contraception as well as “ safe and legal abortion.
” While recognizing @ @ @ @ @ @ @ ” in the fight against an epidemic such as COVID-19 , and promoting the “ empowerment of civil society , ” the statement ’ s main focus is on global management .
First , the Pontifical academies suggested that scientific organizations be more closely linked to supranational bodies : “ Scientists in all nations already tend to serve with a global perspective when generating preventions and cures .
This humane attitude needs further support .
Professional associations and science academies need to check whether they can serve better in cooperation with international agencies @ @ @ @ @ @ @ how.
” They also want global responses to the coronavirus epidemic to be assessed from a psychological point of view – even though it is obvious from what is happening in different countries in the world that national traits play a large role in citizens ’ response to the risk of illness and confinement : “ We also need to know more about the psychological foundations of human behavior in situations of collective stress in order to decide on appropriate governance strategies in crises , ” said the statement .
A quick sweep @ @ @ @ @ @ @ to write : “ Health workers fighting pandemics in the front lines need the best possible support and protection .
Women , who are the majority of health workers and are often most at risk , still suffer the same injustices as in other areas of work .
This must stop.
” As if male doctors , nurses and carers were getting better protection than women in countries – such as France – where there is a dearth of masks and hydroalcoholic gel .
The statement called on papal expressions to justify a @ @ @ @ @ @ @ “ We are concerned about the selfishness and shortsightedness of uncoordinated national responses .
This is the time to prove that the ‘ Family of Nations ’ ( Paul VI and John Paul II ) or the ‘ Family of Peoples ’ ( Pope Francis ) are communities of values with a common origin and shared destiny.
” In what way are countries that are – for the time being at any rate – successfully avoiding the spread of COVID-19 “ selfish ” ?
Portugal , for instance , has a much lower @ @ @ @ @ @ @ its only neighbor , Spain .
Was it wrong for that country to close its borders with Spain immediately when the virus started to spread ?
So did Taiwan stop flights coming in from Wuhan when it learned of an unknown variant of pneumonia in the Chinese province of Hubei .
The PAS and the PASS had many good things to say about economic globalism and multiple exchanges between nations .
But they added : “ The sheer scale and scope of the current globalism has made the world unprecedentedly interdependent – and @ @ @ @ @ @ @ For example , the COVID-19 outbreak is prompting demand for more national isolation .
However , seeking protection through isolationism would be misguided and counterproductive .
A trend worth backing would be a strong demand for greater global cooperation .
Transnational and international organizations need to be equipped and supported to serve that purpose.
” This can only be read as support for more power for international and transnational organization , overstepping the rights of sovereign countries , precisely at a time when national frontiers have shown their efficiency in blocking a man-spread @ @ @ @ @ @ @ say : “ Only governance based on sound scientific evidence and a solid basis of shared fundamental values can mitigate the consequences of such crises .
Unless governments reduce their nationalistic interests , there is reason to expect a worsening of the health crisis and consequently a deep global recession , with profound and tragic implications especially for poor countries.
” This also reads as a call for the standardization of approaches and even worldviews .
It is the same logic that is behind the push for a global response , based on @ @ @ @ @ @ @ global warming , ” where once more the developed nations are being pointed at as being responsible for the tragedies that befall the poor countries .
The Pontifical academies actually acknowledged this proximity between the issues being captured in the sphere of global governance ( or government , as is becoming increasingly clear ) : “ Global problems such as pandemics or the less visible crises of global climate change and biodiversity loss demand global cooperative responses .
We must take into account the relationships between human activities , global ecology and livelihoods @ @ @ @ @ @ @ we can not go back to business as usual .
A thorough review of worldviews , lifestyles , and short-term economic valuations must be carried out to cope with the challenges of the Anthropocene .
A more responsible , more sharing , more equalitarian , more caring and fairer society is required if we are to survive.
” This is the heart of the matter .
The “ Anthropocene ” – a concept invented by one of the signatories , Paul Crutzen – is the age of man ’ s increased influence on @ @ @ @ @ @ @ 18th century .
According to those who believe in it , man is now the primary force for changes to the planet ’ s equilibrium ( however powerful volcanoes and even the influence of the sun may be ) and man therefore needs change his own behavior .
In an article published by Yale Environment 360 in 2011 , Crutzen wrote , for instance : “ For millennia , humans have behaved as rebels against a superpower we call ‘ Nature ’ In the 20th century , however , new technologies , fossil @ @ @ @ @ @ @ in a ‘ Great Acceleration ’ of our own powers .
Albeit clumsily , we are taking control of Nature ’ s realm , from climate to DNA .
We humans are becoming the dominant force for change on Earth .
A long-held religious and philosophical idea – humans as the masters of planet Earth – has turned into a stark reality.
” This is in truth a direct attack against our knowledge and belief , grounded on the story of man ’ s creation in Genesis , that the Earth was created @ @ @ @ @ @ @ and his care .
The whole article by Crutzen considered Earth a living organism of which man is more and more a driving part and to whose need he must submit : “ Remember , in this new era , nature is us , ” it concluded .
To return to the PAS and PASS statement : clearly , they want the present disruption to lead to a totally new situation , a new paradigm ( to use a word beloved by the globalists ) , where a “ sharing ” and “ @ @ @ @ @ @ @ only solution .
Forced sharing and equalitarianism at societal or government level bear well-known names : collectivism and communism .
It is surely a revolution that is being aimed at , as the statement ’ s conclusion discreetly suggests : “ We insist that global crises demand collective action .
The prevention and containment of pandemics is a global public good ( Laudato Si ' ) and protecting it requires increased global coordination as well as temporary and adaptive decoupling .
At a time when rule-based multilateralism is declining , the COVID-19 crisis @ @ @ @ @ @ @ new – in the sense of different – globalization model aimed at inclusive protection of all.
” You can be sure that the “ globalization model ” suggested here is not the submission of sovereign and distinct nations to the natural law , much less the universal Kingship of Christ … The conscious use of a problem – whatever its nature and gravity – to bring about certain desired changes by the powers that be is preoccupying , to say the least .
A quick look at only some of the signatories should @ @ @ @ @ @ @ Braun , president of PAS ( and also supervisor at the World Economic Forum ) , Bishop Marcelo Sánchez Sorondo , Dario Edoardo Viganò ( responsible for faking support of Benedict XVI for a series of books in the honor of Pope Francis ) , Yves Coppens ( a famous French paleontologist and evolutionist ) , Crutzen , Partha Dasgupta ( who favors population control , lauds China ’ s Human Development Index and is a patron of Population Matters that lobbies for the reversal of population growth in many countries ) .
@ @ @ @ @ @ @ and Hans Joachim Schellnhuber .
The first is “ arguably the world ’ s foremost proponent of population control ” and an abortion advocate .
Schellnhuber , one of Laudato Si ’ s official presenters at the Vatican and a full member of the Club of Rome – favorable to population control – is known for his advocacy for one-world government via an “ Earth Constitution .
”

March 31, 2020 (LifeSiteNews) – A joint statement issued by the Pontifical Academy of Sciences (PAS) and the Pontifical Academy of Social Sciences (PASS) on March 20 gives interesting insights into the priorities of the Vatican regarding the COVID-19 crisis.
Under the heading “Responding to the Pandemic, Lessons for Future Actions and Changing Priorities,” the scientific bodies attached to the Catholic Church reveal much of their globalist mindset while remaining totally silent with regard to the Catholic faith.
There is not a single mention of Jesus-Christ, nor even of God – whose existence is known through the observation of our senses and the use of our reason – in the 1,400-word statement.
Also of interest is the list of signatories, which includes several names well-known in the scientific community that believes global warming exists due to human activity and that one way of fighting is to check or curb the total global population, seen as nature’s prime enemy.
While chaos reigns in a number of countries – such as Italy, Spain, and parts of France – where the coronavirus revealed the insufficient amount of ICU units to meet the needs of many victims who fell gravely ill in a relatively short period of time, others have responded in a way that has prevented the Chinese virus from doing the same kind of harm, such as Taiwan, South Korea, Germany, and Portugal.
But instead of giving a reasoned perspective based on experience and best practices in these countries, the PAS and PASS focus on compliance with the guidelines of the World Health Organization (WHO), the United Nations’ globalist health division.
It was WHO that congratulated Communist China for its model management of the coronavirus epidemic in Wuhan.
The WHO also rejected widespread use of hydroxychloroquine to treat COVID-19 positive patients, although in Marseille, France, where Dr Didier Raoult and his specialized infections unit is obtaining good results with the molecule in combination with antibiotics. There are spectacularly fewer deaths linked to the coronavirus in Marseille than in the rest of France, where his protocol is only being sparsely applied.
Given the circumstances, it is somewhat of a relief to find that both Pontifical academies recommend massive testing for the Chinese coronavirus and “quarantine” for those who “test positive,” “along with their close contacts.” That is precisely what is not happening in countries that have chosen full confinement, as in France, causing major destruction of the economy and preparing much misery when the general measures are lifted while only the severely ill are tested, and asymptomatic carriers of the virus do not get to know their own immune status once the virus is fought off.
Neither this (partially) avoidable disruption to many economies throughout the world, nor even the blatant disregard of peoples’ spiritual needs at a time when the Catholic Church has closed down public Masses and sacraments in a number of countries, are mentioned in the statement.
On the other hand, it appears that the Pontifical academies are particularly worried by the information and criticism circulating online at a time when many government responses have appeared to be haphazard, self-contradictory, and incapable of handling the crisis.
“Governments, public institutions, science communities, and the media (incl. social media) failed to ensure responsible, transparent, and timely communication, which is crucial for appropriate action. International organizations like WHO and UNICEF, but also academies of sciences, need to be supported in their communication efforts so that their scientific evidence-based information can rise above the cacophony of unproven assumptions spreading all over the world,” according to the statement.
Both UNICEF and, in a wider and more direct measure, the WHO favor widespread contraception as well as “safe and legal abortion.”
While recognizing the role played by “local communities” in the fight against an epidemic such as COVID-19, and promoting the “empowerment of civil society,” the statement’s main focus is on global management.
First, the Pontifical academies suggested that scientific organizations be more closely linked to supranational bodies:
“Scientists in all nations already tend to serve with a global perspective when generating preventions and cures. This humane attitude needs further support. Professional associations and science academies need to check whether they can serve better in cooperation with international agencies such as WHO and others, and how.”
They also want global responses to the coronavirus epidemic to be assessed from a psychological point of view – even though it is obvious from what is happening in different countries in the world that national traits play a large role in citizens’ response to the risk of illness and confinement:
“We also need to know more about the psychological foundations of human behavior in situations of collective stress in order to decide on appropriate governance strategies in crises,” said the statement.
A quick sweep at gender inequality led the Pontifical academies to write: “Health workers fighting pandemics in the front lines need the best possible support and protection. Women, who are the majority of health workers and are often most at risk, still suffer the same injustices as in other areas of work. This must stop.” As if male doctors, nurses and carers were getting better protection than women in countries – such as France – where there is a dearth of masks and hydroalcoholic gel.
The statement called on papal expressions to justify a supranational response to the coronavirus crisis:
“We are concerned about the selfishness and shortsightedness of uncoordinated national responses. This is the time to prove that the ‘Family of Nations’ (Paul VI and John Paul II) or the ‘Family of Peoples’ (Pope Francis) are communities of values with a common origin and shared destiny.”
In what way are countries that are – for the time being at any rate – successfully avoiding the spread of COVID-19 “selfish”? Portugal, for instance, has a much lower infection, illness and death toll than its only neighbor, Spain. Was it wrong for that country to close its borders with Spain immediately when the virus started to spread? So did Taiwan stop flights coming in from Wuhan when it learned of an unknown variant of pneumonia in the Chinese province of Hubei.
The PAS and the PASS had many good things to say about economic globalism and multiple exchanges between nations. But they added:
“The sheer scale and scope of the current globalism has made the world unprecedentedly interdependent – and thus vulnerable and dysfunctional during crises. For example, the COVID-19 outbreak is prompting demand for more national isolation. However, seeking protection through isolationism would be misguided and counterproductive. A trend worth backing would be a strong demand for greater global cooperation. Transnational and international organizations need to be equipped and supported to serve that purpose.”
This can only be read as support for more power for international and transnational organization, overstepping the rights of sovereign countries, precisely at a time when national frontiers have shown their efficiency in blocking a man-spread virus.
The statement went on to say:
“Only governance based on sound scientific evidence and a solid basis of shared fundamental values can mitigate the consequences of such crises. Unless governments reduce their nationalistic interests, there is reason to expect a worsening of the health crisis and consequently a deep global recession, with profound and tragic implications especially for poor countries.”
This also reads as a call for the standardization of approaches and even worldviews. It is the same logic that is behind the push for a global response, based on “scientific” evidence, to “global warming,” where once more the developed nations are being pointed at as being responsible for the tragedies that befall the poor countries.
The Pontifical academies actually acknowledged this proximity between the issues being captured in the sphere of global governance (or government, as is becoming increasingly clear):
“Global problems such as pandemics or the less visible crises of global climate change and biodiversity loss demand global cooperative responses. We must take into account the relationships between human activities, global ecology and livelihoods. Once COVID-19 is under control, we cannot go back to business as usual. A thorough review of worldviews, lifestyles, and short-term economic valuations must be carried out to cope with the challenges of the Anthropocene. A more responsible, more sharing, more equalitarian, more caring and fairer society is required if we are to survive.”
This is the heart of the matter. The “Anthropocene” – a concept invented by one of the signatories, Paul Crutzen – is the age of man’s increased influence on nature since industrialization began in the late 18th century. According to those who believe in it, man is now the primary force for changes to the planet’s equilibrium (however powerful volcanoes and even the influence of the sun may be) and man therefore needs change his own behavior.
In an article published by Yale Environment 360 in 2011, Crutzen wrote, for instance:
“For millennia, humans have behaved as rebels against a superpower we call ‘Nature’ In the 20th century, however, new technologies, fossil fuels, and a fast-growing population resulted in a ‘Great Acceleration’ of our own powers. Albeit clumsily, we are taking control of Nature’s realm, from climate to DNA. We humans are becoming the dominant force for change on Earth. A long-held religious and philosophical idea – humans as the masters of planet Earth – has turned into a stark reality.”
This is in truth a direct attack against our knowledge and belief, grounded on the story of man’s creation in Genesis, that the Earth was created for man and entrusted to his lordship and his care. The whole article by Crutzen considered Earth a living organism of which man is more and more a driving part and to whose need he must submit: “Remember, in this new era, nature is us,” it concluded.
To return to the PAS and PASS statement: clearly, they want the present disruption to lead to a totally new situation, a new paradigm (to use a word beloved by the globalists), where a “sharing” and “equalitarian” society is presented as the only solution. Forced sharing and equalitarianism at societal or government level bear well-known names: collectivism and communism.
It is surely a revolution that is being aimed at, as the statement’s conclusion discreetly suggests:
“We insist that global crises demand collective action. The prevention and containment of pandemics is a global public good (Laudato Si') and protecting it requires increased global coordination as well as temporary and adaptive decoupling. At a time when rule-based multilateralism is declining, the COVID-19 crisis should encourage efforts to bring about a new – in the sense of different – globalization model aimed at inclusive protection of all.”
You can be sure that the “globalization model” suggested here is not the submission of sovereign and distinct nations to the natural law, much less the universal Kingship of Christ … The conscious use of a problem – whatever its nature and gravity – to bring about certain desired changes by the powers that be is preoccupying, to say the least.
A quick look at only some of the signatories should make that abundantly clear: Joachim von Braun, president of PAS (and also supervisor at the World Economic Forum), Bishop Marcelo Sánchez Sorondo, Dario Edoardo Viganò (responsible for faking support of Benedict XVI for a series of books in the honor of Pope Francis), Yves Coppens (a famous French paleontologist and evolutionist), Crutzen, Partha Dasgupta (who favors population control, lauds China’s Human Development Index and is a patron of Population Matters that lobbies for the reversal of population growth in many countries).
Also on the list are Jeffrey Sachs and Hans Joachim Schellnhuber. The first is “arguably the world’s foremost proponent of population control” and an abortion advocate. Schellnhuber, one of Laudato Si’s official presenters at the Vatican and a full member of the Club of Rome – favorable to population control – is known for his advocacy for one-world government via an “Earth Constitution.”
Follow Jeanne Jeanne Smits has worked as a journalist in France since 1987 after obtaining a Master of Arts in Law. She formerly directed the French daily Présent and was editor-in-chief of an all-internet French-speaking news site called reinformation.tv. She writes regularly for a number of Catholic journals (Monde & vie, L’Homme nouveau, Reconquête…) and runs a personal pro-life blog. In addition, she is often invited to radio and TV shows on alternative media. She is vice-president of the Christian and French defense association “AGRIF.” She is the French translator of The Dictator Pope by Henry Sire and Christus Vincit by Bishop Schneider, and recently contributed to the Bref examen critique de la communion dans la main about Communion in the hand. She is married and has three children, and lives near Paris.
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lifesitenews--2020-04-01--Catholics barred from Eucharist can reap huge benefits from spiritual Communion

March 31 , 2020 ( The Missive ) — The following article was published for the benefit of his parishioners by one of our new priests , Fr .
William Rock , assistant pastor at Mater Misericordiae Mission , our apostolate in Phoenix , AZ .
With so many of you unable to attend Mass at present , we thought it an excellent thing to share with you , so that you might know the great benefits of the many Spiritual Communions you are making and of the private Masses that our priests are offering for your intentions .
Spiritual @ @ @ @ @ @ @ In this troubling time , you should know that God and His Church have not abandoned you .
Even with the prohibition of public Mass and Communion Services , there are still many sources of grace which are open to you .
I would like to discuss two of them here — Spiritual Communions and the General Fruits of the Mass .
Following the teachings of the Catechism of the Council of Trent ( 1 ) , also known as the Roman Catechism , there are three ways in which one can receive @ @ @ @ @ @ @ ( 2 ) Sacramentally-and-Spiritually ; and ( 3 ) Spiritually-only .
Those who receive Communion while knowing they are in a state of Mortal Sin are said to receive Sacramentally-only .
This is because , while they truly receive the Body , Blood , Soul , and Divinity of Christ under the appearances of bread and wine , they do not receive any spiritual benefits .
On the contrary , they incur an additional sin .
Those who receive Communion Sacramentally-and-Spiritually receive the Body , Blood , Soul , and Divinity of Christ @ @ @ @ @ @ @ and do receive spiritual benefits .
Those who receive Communion Spiritually-only receive the spiritual benefits of Communion without receiving the Body , Blood , Soul , and Divinity of Christ under the appearances of bread and wine .
The Catechism goes on to explain that those who receive Spiritually-only “ are those who , inflamed with a lively faith which worketh by charity ( Gal .
5:6 ) , partake in , wish and desire of that celestial bread.
” There are several things that should be noted from this passage .
The @ @ @ @ @ @ @ Spiritually-only , one must be in a state of grace , as the theological virtue of charity and Sanctifying Grace always exist together .
So , one must have Sanctifying Grace , or be in a state of grace , in order to make a Spiritual Communion .
If you are not in a state of grace , receive sacramental absolution as soon as you can ( and be praying Acts of Contrition in the meantime ) .
Editor ’ s Note : Even in the absence of public Masses , many parishes @ @ @ @ @ @ @ your parish for details .
Next , it is important to note that a Spiritual Communion must include a wish and desire to receive Sacramentally-and-Spiritually even though such a reception at the current time is not possible .
It would be enough , then , when beginning to make a Spiritual Communion to pray , “ Lord , I wish to receive You in a sacramental and fruitful Communion , but , as I can ’ t right now , I wish to receive You spiritually , ” and then continue to pray @ @ @ @ @ @ @ There are prayers which are recommended by the Church for making a Spiritual Communion ( Editor ’ s Note : St. Alphonsus Liguori ’ s version is included at the end ) .
They do not necessarily need to be used , and one can draw phrases and ideas from them , based on one ’ s own dispositions , to prepare one ’ s own .
Spiritual Communions can be made at any time during the day or night , and as many times as one wants .
One does not need @ @ @ @ @ @ @ front of the Tabernacle , or even in front of a holy image .
Spiritual Communions can be made anywhere , although clearly , it would be unfitting to make them in places ill-suited for virtue .
We should not worry that our sanctification is in some way impeded by receiving Spiritually-only and not Sacramentally-and-Spiritually during this time .
As the Catechism states , those who receive Spiritually-only “ receive , if not the entire [ spiritual benefit of a Sacramental-and-Spiritual Communion ] , at least very great fruits.
” So , the @ @ @ @ @ @ @ as great as the graces received in a Sacramental-and-Spiritual Communion .
But , in order to receive as many graces and fruits from a Spiritual Communion as one can , or even from a Sacramental-and-Spiritual Communion , one must be properly disposed .
The better disposed one is , the more graces one is able to receive .
To properly dispose oneself , one should pray preparatory prayers before receiving Sacramentally-and-Spiritually .
These prayers can be found in hand Missals and elsewhere , or one could pray using one ’ s own words @ @ @ @ @ @ @ such prayers will depend on the other duties one has to fulfill .
This is why it is important to arrive with time before the start of Mass so that one can pray these prayers , if one is planning on receiving ( remember that one is only required to receive Communion sacramentally once a year from the First Sunday of Lent to Trinity Sunday in these United States ) .
One could also pray these prayers at home before departing for the church if doing them at the church would be difficult @ @ @ @ @ @ @ , one should dispose oneself in the same manner , adjusting the texts of the prayers as necessary .
Preparations before receiving either Sacramentally-and-Spiritually or Spiritually-only should include some form of an Act of Contrition .
We know , however , that we attend Mass for more than just receiving Communion .
When we attend Mass , we give God the worship due to Him as our Creator and our Redeemer by offering up to Him in an unbloody manner the bloody Sacrifice of Christ on the Cross .
The two-fold Consecration of @ @ @ @ @ @ @ of the Cross sacramentally present .
As Christ ’ s Sacrifice is present , the fruits from that Sacrifice are made available to the faithful .
These fruits are placed in four groups — ( 1 ) Ministerial Fruits , ( 2 ) Very Special Fruits , ( 3 ) Special Fruits , and ( 4 ) General Fruits .
The Ministerial Fruits are those fruits which are offered to those on whose behalf the Priest is celebrating the Mass .
The intention listed in the bulletin for the Mass , for example @ @ @ @ @ @ @ fruits ( if the intention is one who can receive them ) .
The Very Special Fruits are those which are offered to the celebrating Priest Himself .
As he is offering the Sacrifice of the Mass in persona Christi for others and for himself , these fruits are made available to him .
The Special Fruits are those offered to those who are cooperating in offering up the Sacrifice of the Mass by any external act ( besides the Priest ) .
This cooperation includes being physically present at Mass , but @ @ @ @ @ @ @ of the Mass .
Those who have donated flowers , candles , vestments , liturgical vessels , and other such things being used in a Mass — including the church building itself — are all offered Special Fruits from that Mass .
The amount of fruit offered to each is proportional “ to their closeness of cooperation ” ( 2 ) to the Sacrifice .
So , the Altar Server in the Sanctuary will be offered more Special Fruits than that which will be offered to those in the pews .
Note , @ @ @ @ @ @ @ between the fruits being offered and the fruits received .
The amount that is received is dependent upon one ’ s disposition .
So , while the Altar Server might be offered more fruits , he may receive less than some in the pews as they , while offered less , were better disposed and thus actually received more than the Server .
This is why , again , prayers of preparation before Mass are so important , not just for the reception of Communion , but also for receiving the fruits that @ @ @ @ @ @ @ offering the Sacrifice of the Mass through the hands of the Priest .
Lastly there are the General Fruits .
These fruits are offered to all members of the Church , and even to those outside of the Church for their conversion .
In order to gain these fruits , again , one must be properly disposed .
This is why morning prayers and offerings are so important and why one should include in one ’ s morning prayers words to the effect of “ Lord , during the course of this day @ @ @ @ @ @ @ requirements I may fulfill and all fruits available to me flowing from all of the Masses said throughout the world today.
” As Masses will continue to be said privately during this time , you should avail yourselves of these General Fruits which are produced .
Additionally , if you feel that you qualify for Special Fruits due to any contributions you may have made , be sure to ask for those fruits also .
Hopefully you are able to see that the practices explained above are not to be used only during @ @ @ @ @ @ @ be integrated into the spiritual life of every Christian so that each may draw from all of the abundant sources of grace available to him .
+ My Jesus , I believe that You are present in the most Blessed Sacrament .
I love You above all things and I desire to receive You into my soul .
Since I can not now receive You sacramentally , come at least spiritually into my heart .
I embrace You as if You were already there , and unite myself wholly to You .
Never @ @ @ @ @ @ @ .
Amen .
( 1 ) Part II : The Sacraments — The Eucharist ( 2 ) O ’ Connell , The Celebration of the Mass ( 1964 ) , p. 39 , n. 6 .
Published with permission from The Missive .

Even with the prohibition of public Mass and Communion Services, there are still many sources of grace open to the faithful.
March 31, 2020 (The Missive) — The following article was published for the benefit of his parishioners by one of our new priests, Fr. William Rock, assistant pastor at Mater Misericordiae Mission, our apostolate in Phoenix, AZ. With so many of you unable to attend Mass at present, we thought it an excellent thing to share with you, so that you might know the great benefits of the many Spiritual Communions you are making and of the private Masses that our priests are offering for your intentions.
Spiritual Communion and the Fruits of the Mass
by Fr. William Rock, FSSP
In this troubling time, you should know that God and His Church have not abandoned you. Even with the prohibition of public Mass and Communion Services, there are still many sources of grace which are open to you. I would like to discuss two of them here — Spiritual Communions and the General Fruits of the Mass.
Following the teachings of the Catechism of the Council of Trent (1), also known as the Roman Catechism, there are three ways in which one can receive Communion: (1) Sacramentally-only; (2) Sacramentally-and-Spiritually; and (3) Spiritually-only.
Those who receive Communion while knowing they are in a state of Mortal Sin are said to receive Sacramentally-only. This is because, while they truly receive the Body, Blood, Soul, and Divinity of Christ under the appearances of bread and wine, they do not receive any spiritual benefits. On the contrary, they incur an additional sin.
Those who receive Communion Sacramentally-and-Spiritually receive the Body, Blood, Soul, and Divinity of Christ under the appearances of bread and wine and do receive spiritual benefits.
Those who receive Communion Spiritually-only receive the spiritual benefits of Communion without receiving the Body, Blood, Soul, and Divinity of Christ under the appearances of bread and wine.
The Catechism goes on to explain that those who receive Spiritually-only “are those who, inflamed with a lively faith which worketh by charity (Gal. 5:6), partake in, wish and desire of that celestial bread.” There are several things that should be noted from this passage.
The first is that in order to receive Spiritually-only, one must be in a state of grace, as the theological virtue of charity and Sanctifying Grace always exist together. So, one must have Sanctifying Grace, or be in a state of grace, in order to make a Spiritual Communion. If you are not in a state of grace, receive sacramental absolution as soon as you can (and be praying Acts of Contrition in the meantime). Editor’s Note: Even in the absence of public Masses, many parishes are still offering Confessions. Check with your parish for details.
Next, it is important to note that a Spiritual Communion must include a wish and desire to receive Sacramentally-and-Spiritually even though such a reception at the current time is not possible. It would be enough, then, when beginning to make a Spiritual Communion to pray, “Lord, I wish to receive You in a sacramental and fruitful Communion, but, as I can’t right now, I wish to receive You spiritually,” and then continue to pray as you would when receiving Sacramentally-and-Spiritually. There are prayers which are recommended by the Church for making a Spiritual Communion (Editor’s Note: St. Alphonsus Liguori’s version is included at the end). They do not necessarily need to be used, and one can draw phrases and ideas from them, based on one’s own dispositions, to prepare one’s own.
Spiritual Communions can be made at any time during the day or night, and as many times as one wants. One does not need to be in a church, in front of the Tabernacle, or even in front of a holy image. Spiritual Communions can be made anywhere, although clearly, it would be unfitting to make them in places ill-suited for virtue.
We should not worry that our sanctification is in some way impeded by receiving Spiritually-only and not Sacramentally-and-Spiritually during this time. As the Catechism states, those who receive Spiritually-only “receive, if not the entire [spiritual benefit of a Sacramental-and-Spiritual Communion], at least very great fruits.” So, the graces received from Spiritual-only Communions can be as great as the graces received in a Sacramental-and-Spiritual Communion.
But, in order to receive as many graces and fruits from a Spiritual Communion as one can, or even from a Sacramental-and-Spiritual Communion, one must be properly disposed. The better disposed one is, the more graces one is able to receive. To properly dispose oneself, one should pray preparatory prayers before receiving Sacramentally-and-Spiritually. These prayers can be found in hand Missals and elsewhere, or one could pray using one’s own words. How long one should spend praying such prayers will depend on the other duties one has to fulfill. This is why it is important to arrive with time before the start of Mass so that one can pray these prayers, if one is planning on receiving (remember that one is only required to receive Communion sacramentally once a year from the First Sunday of Lent to Trinity Sunday in these United States). One could also pray these prayers at home before departing for the church if doing them at the church would be difficult. To make a Spiritual Communion fruitful, one should dispose oneself in the same manner, adjusting the texts of the prayers as necessary. Preparations before receiving either Sacramentally-and-Spiritually or Spiritually-only should include some form of an Act of Contrition.
We know, however, that we attend Mass for more than just receiving Communion. When we attend Mass, we give God the worship due to Him as our Creator and our Redeemer by offering up to Him in an unbloody manner the bloody Sacrifice of Christ on the Cross. The two-fold Consecration of the bread and wine makes the Sacrifice of the Cross sacramentally present. As Christ’s Sacrifice is present, the fruits from that Sacrifice are made available to the faithful. These fruits are placed in four groups — (1) Ministerial Fruits, (2) Very Special Fruits, (3) Special Fruits, and (4) General Fruits.
The Ministerial Fruits are those fruits which are offered to those on whose behalf the Priest is celebrating the Mass. The intention listed in the bulletin for the Mass, for example, would be the recipient of these fruits (if the intention is one who can receive them).
The Very Special Fruits are those which are offered to the celebrating Priest Himself. As he is offering the Sacrifice of the Mass in persona Christi for others and for himself, these fruits are made available to him.
The Special Fruits are those offered to those who are cooperating in offering up the Sacrifice of the Mass by any external act (besides the Priest). This cooperation includes being physically present at Mass, but also by contributing materially to the celebration of the Mass. Those who have donated flowers, candles, vestments, liturgical vessels, and other such things being used in a Mass — including the church building itself — are all offered Special Fruits from that Mass. The amount of fruit offered to each is proportional “to their closeness of cooperation” (2) to the Sacrifice. So, the Altar Server in the Sanctuary will be offered more Special Fruits than that which will be offered to those in the pews.
Note, however, that there is a difference between the fruits being offered and the fruits received. The amount that is received is dependent upon one’s disposition. So, while the Altar Server might be offered more fruits, he may receive less than some in the pews as they, while offered less, were better disposed and thus actually received more than the Server. This is why, again, prayers of preparation before Mass are so important, not just for the reception of Communion, but also for receiving the fruits that will be made available and for worthily offering the Sacrifice of the Mass through the hands of the Priest.
Lastly there are the General Fruits. These fruits are offered to all members of the Church, and even to those outside of the Church for their conversion. In order to gain these fruits, again, one must be properly disposed. This is why morning prayers and offerings are so important and why one should include in one’s morning prayers words to the effect of “Lord, during the course of this day, bestow upon me any Indulgences whose requirements I may fulfill and all fruits available to me flowing from all of the Masses said throughout the world today.” As Masses will continue to be said privately during this time, you should avail yourselves of these General Fruits which are produced. Additionally, if you feel that you qualify for Special Fruits due to any contributions you may have made, be sure to ask for those fruits also.
Hopefully you are able to see that the practices explained above are not to be used only during this unhappy time. These lessons should be integrated into the spiritual life of every Christian so that each may draw from all of the abundant sources of grace available to him. +
Spiritual Communion by St. Alphonsus Liguori:
My Jesus, I believe that You are present in the most Blessed Sacrament. I love You above all things and I desire to receive You into my soul. Since I cannot now receive You sacramentally, come at least spiritually into my heart. I embrace You as if You were already there, and unite myself wholly to You. Never permit me to be separated from You. Amen.
(1) Part II: The Sacraments — The Eucharist
(2) O’Connell, The Celebration of the Mass (1964), p. 39, n. 6.
Published with permission from The Missive.
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lifesitenews--2020-03-31--Cdl. Zen says WHO’s deference to China, dismissal of Taiwan means it can’t be trusted

March 31 , 2020 ( LifeSiteNews ) — The bishop emeritus of Hong Kong has questioned the World Health Organization ( WHO ) ’ s credibility after he called out one of the group ’ s officials for not answering a reporter ’ s question about Taiwan ’ s status in the organization .
Cardinal Joseph Zen challenged the WHO ’ s credibility in a tweet sent out Monday in response to an interview between WHO assistant director-general Bruce Aylward and a Hong Kong reporter .
In the interview , the reporter asks Aylward if he would consider offering Taiwan @ @ @ @ @ @ @ , Aylward , a Canadian doctor who helped the WHO in the Wuhan region of China in its response to the coronavirus , asks the reporter to go to the next question , saying he can not hear her .
After the reporter asks again , the interview line goes silent .
In direct response to Aylward ’ s now viral interview , Zen was unapologetic in his criticism of the WHO .
On Twitter , Zen expressed his disappointment that “ Aylward , the so-called expert of the WHO , ” would @ @ @ @ @ @ @ question about Taiwan ’ s membership and performance , twice , by pretending not to hear the reporter and cutting the call.
” Given the interaction , Zen asked how anyone can possibly trust the WHO .
According to this report , Aylward seems to have vanished from being tied to the WHO , with the report saying his information has “ been scrubbed ” off the internet .
Taiwan has reported a relatively low number of coronavirus cases and deaths .
It has been highlighted , like Singapore , as a nation @ @ @ @ @ @ @ control , without having gone down the route of enacting restrictive measures against its citizens .
Despite Taiwan being a self-governing democracy , China does not recognize its independence and considers it China ’ s own territory .
The WHO , under the direction of Director-General Tedros Adhanom Ghebreyesus , has come under fire from the Council on Foreign Relations for showing a high level of support for China .
The Council on Foreign Relations , along with many others , called out the fact that China has downplayed the coronavirus threat and @ @ @ @ @ @ @ An internationally recognized expert on China , Steven Mosher , who is the founder and president of the Population Research Institute , recently warned that the Chinese regime can not be trusted when its spokespeople say it has the virus under control .
He added that China has been untruthful about the coronavirus situation , especially when it comes to reporting statistics to other nations .
The mainstream media have also reported on those who have questioned the credibility of China ’ s official coronavirus death tally , as in the case of @ @ @ @ @ @ @ said China “ is still lying.
” In an exclusive interview with LifeSiteNews in February , Cardinal Zen criticized the Vatican for its silence on China ’ s abuses of power in Hong Kong as well as its treatment of Catholics in mainland China .
He is also a vocal opponent to the Vatican ’ s recent China deal .
Not long ago , he said he has evidence that the Vatican secretary of state “ manipulated ” Pope Francis with regard to that agreement .
According to Zen , the communist Chinese @ @ @ @ @ @ @ objectively schismatic ” and remains that way even with “ the blessing from the Holy See .
”

International organizations are also complaining that the World Health Organization is too much in thrall to China, originator of the COVID-19 coronavirus.
March 31, 2020 (LifeSiteNews) — The bishop emeritus of Hong Kong has questioned the World Health Organization (WHO)’s credibility after he called out one of the group’s officials for not answering a reporter’s question about Taiwan’s status in the organization.
Cardinal Joseph Zen challenged the WHO’s credibility in a tweet sent out Monday in response to an interview between WHO assistant director-general Bruce Aylward and a Hong Kong reporter.
In the interview, the reporter asks Aylward if he would consider offering Taiwan membership in the WHO. In reply, Aylward, a Canadian doctor who helped the WHO in the Wuhan region of China in its response to the coronavirus, asks the reporter to go to the next question, saying he cannot hear her. After the reporter asks again, the interview line goes silent.
In direct response to Aylward’s now viral interview, Zen was unapologetic in his criticism of the WHO.
On Twitter, Zen expressed his disappointment that “Aylward, the so-called expert of the WHO,” would “pathetically shy away from answering the question about Taiwan’s membership and performance, twice, by pretending not to hear the reporter and cutting the call.” Given the interaction, Zen asked how anyone can possibly trust the WHO.
According to this report, Aylward seems to have vanished from being tied to the WHO, with the report saying his information has “been scrubbed” off the internet.
Taiwan has reported a relatively low number of coronavirus cases and deaths. It has been highlighted, like Singapore, as a nation that appears to have the virus under control, without having gone down the route of enacting restrictive measures against its citizens.
Despite Taiwan being a self-governing democracy, China does not recognize its independence and considers it China’s own territory.
The WHO, under the direction of Director-General Tedros Adhanom Ghebreyesus, has come under fire from the Council on Foreign Relations for showing a high level of support for China.
The Council on Foreign Relations, along with many others, called out the fact that China has downplayed the coronavirus threat and withheld valuable information from other nations.
An internationally recognized expert on China, Steven Mosher, who is the founder and president of the Population Research Institute, recently warned that the Chinese regime cannot be trusted when its spokespeople say it has the virus under control.
He added that China has been untruthful about the coronavirus situation, especially when it comes to reporting statistics to other nations.
The mainstream media have also reported on those who have questioned the credibility of China’s official coronavirus death tally, as in the case of United States senator Tom Cotton, who said China “is still lying.”
In an exclusive interview with LifeSiteNews in February, Cardinal Zen criticized the Vatican for its silence on China’s abuses of power in Hong Kong as well as its treatment of Catholics in mainland China. He is also a vocal opponent to the Vatican’s recent China deal. Not long ago, he said he has evidence that the Vatican secretary of state “manipulated” Pope Francis with regard to that agreement.
According to Zen, the communist Chinese Catholic Patriotic Association has always “been objectively schismatic” and remains that way even with “the blessing from the Holy See.”
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lifesitenews--2020-03-31--FDA approves use of Trump-supported drug to fight coronavirus as positive results emerge

UNITED STATES , March 31 , 2020 ( LifeSiteNews ) — The U.S. Food and Drug Administration ( FDA ) has issued emergency authorization for experimental coronavirus treatments using chloroquine and hydroxychloroquine , the anti-malaria drugs that have been supported by President Donald Trump .
The U.S. Department of Health and Human Services ( HHS ) announced on Sunday that it has accepted “ 30 million doses of hydroxychloroquine sulfate donated by Sandoz , the Novartis generics and biosimilars division , and one million doses of chloroquine phosphate donated by Bayer Pharmaceuticals , for possible use in treating patients hospitalized @ @ @ @ @ @ @ trials.
” The drugs were donated to the Strategic National Stockpile ( SNS ) and will , according to the HHS statement , be available to be “ distributed and prescribed by doctors to hospitalized teen and adult patients with COVID-19 , as appropriate , when a clinical trial is not available or feasible.
” The move comes as positive results of using the anti-malarial drugs continue to emerge .
Yesterday , Fox News host Laura Ingraham featured another coronavirus patient who attributes recovery from the virus to the use of hydroxychloroquine , @ @ @ @ @ @ @ case of 52-year-old Rio Giardinieri , who believes that the anti-malarial drug saved his life .
Jim Santilli told The Ingraham Angle on Monday , March 30 that he was unsure if he was “ going to live to see midnight or the next day , ” but within a few hours of receiving his first dose of hydroxychloroquine and azithromycin , he felt “ a drastic improvement , almost 180-degree turn.
” Ingraham has previously promoted the French trials conducted by Professor Didier Raoult .
Raoult has since published a new study @ @ @ @ @ @ @ says shows that four out of five of those treated with hydroxychloroquine and azithromycin had “ favorable ” outcomes .
Dr. Vladimir Zelenko , a doctor based in Orange County , New York who previously claimed he has had a 100-percent success rate after treating 350 coronavirus patients using hydroxychloroquine , zinc , and azithromycin , is claiming to have continued treating high-risk patients successfully using the anti-malarial drug .
In an opinion piece for The Wall Street Journal last week , Dr. Jeff Colyer , a practicing physician and the former governor @ @ @ @ @ @ @ hydroxychloroquine and azithromycin “ [ a ] ppears to be the best widely available option for treating Covid-19 and not merely easing the suffering from the disease.
” Dr. Colyer said that in his view , it would be “ irresponsible not to pursue this option aggressively.
” Earlier this month , Trump described the discovery that the inexpensive drug could be used to combat the coronavirus a “ tremendous breakthrough .
”

One doctor declared that it would be 'irresponsible not to pursue this option aggressively.'
UNITED STATES, March 31, 2020 (LifeSiteNews) — The U.S. Food and Drug Administration (FDA) has issued emergency authorization for experimental coronavirus treatments using chloroquine and hydroxychloroquine, the anti-malaria drugs that have been supported by President Donald Trump.
The U.S. Department of Health and Human Services (HHS) announced on Sunday that it has accepted “30 million doses of hydroxychloroquine sulfate donated by Sandoz, the Novartis generics and biosimilars division, and one million doses of chloroquine phosphate donated by Bayer Pharmaceuticals, for possible use in treating patients hospitalized with COVID-19 or for use in clinical trials.”
The drugs were donated to the Strategic National Stockpile (SNS) and will, according to the HHS statement, be available to be “distributed and prescribed by doctors to hospitalized teen and adult patients with COVID-19, as appropriate, when a clinical trial is not available or feasible.”
The move comes as positive results of using the anti-malarial drugs continue to emerge.
Yesterday, Fox News host Laura Ingraham featured another coronavirus patient who attributes recovery from the virus to the use of hydroxychloroquine, after last week she reported on the case of 52-year-old Rio Giardinieri, who believes that the anti-malarial drug saved his life.
Jim Santilli told The Ingraham Angle on Monday, March 30 that he was unsure if he was “going to live to see midnight or the next day,” but within a few hours of receiving his first dose of hydroxychloroquine and azithromycin, he felt “a drastic improvement, almost 180-degree turn.”
Ingraham has previously promoted the French trials conducted by Professor Didier Raoult. Raoult has since published a new study with 80 coronavirus patients, which he says shows that four out of five of those treated with hydroxychloroquine and azithromycin had “favorable” outcomes.
Dr. Vladimir Zelenko, a doctor based in Orange County, New York who previously claimed he has had a 100-percent success rate after treating 350 coronavirus patients using hydroxychloroquine, zinc, and azithromycin, is claiming to have continued treating high-risk patients successfully using the anti-malarial drug.
In an opinion piece for The Wall Street Journal last week, Dr. Jeff Colyer, a practicing physician and the former governor of Kansas, said the combination of hydroxychloroquine and azithromycin “[a]ppears to be the best widely available option for treating Covid-19 and not merely easing the suffering from the disease.” Dr. Colyer said that in his view, it would be “irresponsible not to pursue this option aggressively.”
Earlier this month, Trump described the discovery that the inexpensive drug could be used to combat the coronavirus a “tremendous breakthrough.”
On Saturday March 21, Trump tweeted:
HYDROXYCHLOROQUINE & AZITHROMYCIN, taken together, have a real chance to be one of the biggest game changers in the history of medicine. The FDA has moved mountains – Thank You! Hopefully they will BOTH (H works better with A, International Journal of Antimicrobial Agents)….. — Donald J. Trump (@realDonaldTrump) March 21, 2020
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lifesitenews--2020-03-31--Authorities crack down on priests for saying public Masses, defying COVID-19 orders

March 31 , 2020 ( LifeSiteNews ) – Several priests in various parts of the world have been arrested or confronted by authorities for celebrating public Masses in spite of government directives prohibiting gatherings for religious purposes during the COVID-19 pandemic .
In Germany , a pastor of the Polish community in Hannover had opened the church for a prayer meeting last Sunday .
Thirty to 40 faithful were present in the 7,500 square foot facility ( 700 square meters ) .
He was later charged for opening his church .
German Catholic weekly newspaper Die Tagespost reported that the @ @ @ @ @ @ @ was charged with a petty offense .
Kluba said he did not understand how churches have to close while grocery stores and public transportation can be accessed by many people at once .
UCA News wrote that in India , the police “ booked seven people , including two Catholic priests and three nuns , ” as well as two seminarians , for “ defying prohibitory orders ” after the coronavirus outbreak .
Fr .
Manoj Kakkonal , spokesman of the eparchy of Manathavadi , where the arrest took place , told UCA @ @ @ @ @ @ @ a case of misunderstanding.
” It was not a public Mass , the priest explained , given that the priests and seminarians live at the seminary .
“ The police initially found nothing wrong .
However , they later recorded their arrest and released them with a warning against repeating it , ” Fr .
Manoj said .
A week earlier , Fr .
Paul Padayatti , another Indian priest , was arrested “ after he officiated a requiem Mass for more than 100 people , violating the prohibitory orders of the state @ @ @ @ @ @ @ In Uganda , Fr .
Deogratias Kiibi Kateregga was arrested for celebrating Mass with “ at least 15 Catholics in attendance.
” After questioning and protests by parishioners , the priest was released .
Ugandan president Yoweri Museveni had suspended “ religious , cultural and political gatherings for at least 32 days on grounds that it would help to prevent the spread of the pandemic , which has forced nearly one billion people around the world confined to their homes , ” according to Daily Monitor .
Police in Kenya raided a number @ @ @ @ @ @ @ officials were defying government-issued orders banning any kind of public gatherings , including worshiping in churches , ” Anadolu Agency wrote .
“ We arrested two priests , several nuns and over 40 congregants for defying the law which aims at reducing and preventing the spread of coronavirus .
They were arrested at St. Paul ’ s Kanduyi parish and Christ the King Catholic Church , ” the police said .
LifeSiteNews reported Monday on a priest of the Society of St. Pius X ( SSPX ) being warned by Toronto police .
@ @ @ @ @ @ @ for violating a provincial order restricting public gatherings because of the coronavirus.
” “ We organized ourselves to comply with the rule of 50 persons max and the social distancing requirement .
Faithful had to register for Mass and we set up clear marking on the pews to keep social distancing while attending Mass , ” the priest explained .
In New York , Mayor Bill de Blasio said churches could be closed down permanently if people are gathering for services during the COVID-19 pandemic .
“ I want to say to all @ @ @ @ @ @ @ religious services this weekend – if you go to your synagogue , if you go to your church and attempt to hold services after having been told so often not to , our enforcement agents will have no choice but to shut down those services , ” de Blasio announced during a press conference streamed online .
In case of disobedience , law enforcement “ will take additional action up to the point of fines and potentially closing the building permanently , ” de Blasio added .
Meanwhile , Bishop Athanasius Schneider stated @ @ @ @ @ @ @ following the necessary health precautions “ has not to obey the directives of his bishop or the government to suspend Mass for the faithful.
” Directives canceling all public Masses “ are a pure human law ; however , the supreme law in the Church is the salvation of souls , ” said the auxiliary bishop of the archdiocese of Mary Most Holy in Astana , Kazakhstan .
“ Priests in such a situation have to be extremely creative in order to provide for the faithful , even for a small group , @ @ @ @ @ @ @ reception of the sacraments .
Such was the pastoral behavior of all confessor and martyr priests in the time of persecution , ” he added .
Like the pastor for the Polish community in Hannover , Bishop Schneider pointed out that attending Mass is as essential as shopping at grocery stores or using public transportation , both of which have not been shut down .
“ One could guarantee in churches the same and even better hygienic protective measures.
” Cardinal Raymond Burke had also criticized the suspension of public Masses .
“ @ @ @ @ @ @ @ to provide for food and medicine and other necessities of life during a time of contagion , without irresponsibly risking the spread of the contagion , so , in a similar way , we can find a way to provide for the necessities of our spiritual life , ” the American cardinal said in a statement .

Priests and nuns are being charged and, in some cases, booked by police for religious gatherings.
March 31, 2020 (LifeSiteNews) – Several priests in various parts of the world have been arrested or confronted by authorities for celebrating public Masses in spite of government directives prohibiting gatherings for religious purposes during the COVID-19 pandemic.
In Germany, a pastor of the Polish community in Hannover had opened the church for a prayer meeting last Sunday. Thirty to 40 faithful were present in the 7,500 square foot facility (700 square meters). He was later charged for opening his church.
German Catholic weekly newspaper Die Tagespost reported that the priest, Fr. Tadeusz Kluba, was charged with a petty offense. Kluba said he did not understand how churches have to close while grocery stores and public transportation can be accessed by many people at once.
UCA News wrote that in India, the police “booked seven people, including two Catholic priests and three nuns,” as well as two seminarians, for “defying prohibitory orders” after the coronavirus outbreak.
Fr. Manoj Kakkonal, spokesman of the eparchy of Manathavadi, where the arrest took place, told UCA News the arrest “seems to be a case of misunderstanding.”
It was not a public Mass, the priest explained, given that the priests and seminarians live at the seminary. “The police initially found nothing wrong. However, they later recorded their arrest and released them with a warning against repeating it,” Fr. Manoj said.
A week earlier, Fr. Paul Padayatti, another Indian priest, was arrested “after he officiated a requiem Mass for more than 100 people, violating the prohibitory orders of the state police,” UCA News wrote.
In Uganda, Fr. Deogratias Kiibi Kateregga was arrested for celebrating Mass with “at least 15 Catholics in attendance.” After questioning and protests by parishioners, the priest was released.
Ugandan president Yoweri Museveni had suspended “religious, cultural and political gatherings for at least 32 days on grounds that it would help to prevent the spread of the pandemic, which has forced nearly one billion people around the world confined to their homes,” according to Daily Monitor.
Police in Kenya raided a number of churches “where congregants and church officials were defying government-issued orders banning any kind of public gatherings, including worshiping in churches,” Anadolu Agency wrote.
“We arrested two priests, several nuns and over 40 congregants for defying the law which aims at reducing and preventing the spread of coronavirus. They were arrested at St. Paul’s Kanduyi parish and Christ the King Catholic Church,” the police said.
LifeSiteNews reported Monday on a priest of the Society of St. Pius X (SSPX) being warned by Toronto police. They said “he could be fined for violating a provincial order restricting public gatherings because of the coronavirus.”
“We organized ourselves to comply with the rule of 50 persons max and the social distancing requirement. Faithful had to register for Mass and we set up clear marking on the pews to keep social distancing while attending Mass,” the priest explained.
In New York, Mayor Bill de Blasio said churches could be closed down permanently if people are gathering for services during the COVID-19 pandemic.
“I want to say to all those who are preparing the potential of religious services this weekend – if you go to your synagogue, if you go to your church and attempt to hold services after having been told so often not to, our enforcement agents will have no choice but to shut down those services,” de Blasio announced during a press conference streamed online.
In case of disobedience, law enforcement “will take additional action up to the point of fines and potentially closing the building permanently,” de Blasio added.
Meanwhile, Bishop Athanasius Schneider stated that a priest, using discretion and following the necessary health precautions “has not to obey the directives of his bishop or the government to suspend Mass for the faithful.”
Directives canceling all public Masses “are a pure human law; however, the supreme law in the Church is the salvation of souls,” said the auxiliary bishop of the archdiocese of Mary Most Holy in Astana, Kazakhstan.
“Priests in such a situation have to be extremely creative in order to provide for the faithful, even for a small group, the celebration of Holy Mass and the reception of the sacraments. Such was the pastoral behavior of all confessor and martyr priests in the time of persecution,” he added.
Like the pastor for the Polish community in Hannover, Bishop Schneider pointed out that attending Mass is as essential as shopping at grocery stores or using public transportation, both of which have not been shut down. “One could guarantee in churches the same and even better hygienic protective measures.”
Cardinal Raymond Burke had also criticized the suspension of public Masses.
“Even as we have found a way to provide for food and medicine and other necessities of life during a time of contagion, without irresponsibly risking the spread of the contagion, so, in a similar way, we can find a way to provide for the necessities of our spiritual life,” the American cardinal said in a statement.
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lifesitenews--2020-03-31--Watch Trump’s coronavirus daily briefing for March 31 here

WASHINGTON , D.C. , March 31 , 2020 ( LifeSiteNews ) – LifeSite has begun streaming President Donald Trump ’ @ @ @ @ @ coronavirus crisis .
Here we present his March 31 briefing .
Follow LifeSite for future @ @ @ @ @ s live updates on the coronavirus crisis and how it relates to issues our readers @ @ @ @

As CNN threatens to cut away from Trump during his daily coronavirus briefings, LifeSite has begun streaming them live.
WASHINGTON, D.C., March 31, 2020 (LifeSiteNews) – LifeSite has begun streaming President Donald Trump’s daily briefings about the coronavirus crisis. Here we present his March 31 briefing. Follow LifeSite for future briefings.
Read LifeSite’s live updates on the coronavirus crisis and how it relates to issues our readers care about here.
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lifesitenews--2020-04-01--Catholics rededicate UK to Virgin Mary amid coronavirus lockdown

WALSINGHAM , United Kingdom , April 1 , 2020 ( LifeSiteNews ) — This past Sunday , Catholics in England rededicated the country as “ Our Lady ’ s Dowry ” while observing the government-imposed nationwide COVID-19 lockdown .
The rededication took place in Walsingham , the national shrine to Our Lady , which has been a site of pilgrimage and devotion since 1061 .
Since public attendance at church services is banned during the COVID-19 lockdown , Catholics around the country joined in making the rededication prayers from their homes .
More than half a million people are estimated @ @ @ @ @ @ @ services , with the website of the Walsingham shrine crashing due to the high number of users .
Monsignor John Armitage , rector of the Walsingham shrine , said during his homily that the rededication was being made in “ the eye of the storm.
” “ In the face of the peril that we find ourselves in today , in addition to the physical resilience we need to protect ourselves , a stronger spiritual resilience will be needed to survive the ordeal ahead and to rebuild our society in the coming days @ @ @ @ @ @ @ that the event showed “ the people of England following in the footsteps of King Richard II , who in the face of great political turmoil in 1381 went to the shrine of Our Lady of Puy in Westminster Abbey to seek her guidance and protection.
” Armitage added that “ the fruitfulness of England in the days to come will be dependent on the faithfulness of her people.
” In a message of support for the rededication , Catholic priest and co-founder of the International Association of Exorcists , Fr .
Jeremy @ @ @ @ @ @ @ opportunity for “ real repentance.
” “ We are in the midst of the war between Our Lady and the Dragon ( Apocalypse 12 ) , ” Davies said .
“ Victory does not depend upon the faithful being physically present with their Bishop in his consecration , but upon each one of us , wherever we are , making our own consecration : sincerely repenting of all our habits of compromise , all our refusals to follow Our Lord fully as complete disciples of His words and of the Holy Spirit : @ @ @ @ @ @ @ ! ''

Urgent appeal to bishops: Fight to make sacraments more available to your faithful Sign the petition here.
WALSINGHAM, United Kingdom, April 1, 2020 (LifeSiteNews) — This past Sunday, Catholics in England rededicated the country as “Our Lady’s Dowry” while observing the government-imposed nationwide COVID-19 lockdown.
The rededication took place in Walsingham, the national shrine to Our Lady, which has been a site of pilgrimage and devotion since 1061.
Since public attendance at church services is banned during the COVID-19 lockdown, Catholics around the country joined in making the rededication prayers from their homes.
More than half a million people are estimated to have viewed the rededication via live-streaming services, with the website of the Walsingham shrine crashing due to the high number of users.
Monsignor John Armitage, rector of the Walsingham shrine, said during his homily that the rededication was being made in “the eye of the storm.”
“In the face of the peril that we find ourselves in today, in addition to the physical resilience we need to protect ourselves, a stronger spiritual resilience will be needed to survive the ordeal ahead and to rebuild our society in the coming days,” Armitage said.
Armitage explained that the event showed “the people of England following in the footsteps of King Richard II, who in the face of great political turmoil in 1381 went to the shrine of Our Lady of Puy in Westminster Abbey to seek her guidance and protection.”
Armitage added that “the fruitfulness of England in the days to come will be dependent on the faithfulness of her people.”
In a message of support for the rededication, Catholic priest and co-founder of the International Association of Exorcists, Fr. Jeremy Davies, said the event was an opportunity for “real repentance.”
“We are in the midst of the war between Our Lady and the Dragon (Apocalypse 12),” Davies said.
“Victory does not depend upon the faithful being physically present with their Bishop in his consecration, but upon each one of us, wherever we are, making our own consecration: sincerely repenting of all our habits of compromise, all our refusals to follow Our Lord fully as complete disciples of His words and of the Holy Spirit: a real repentance, a new beginning!”
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