A captivating film and book that investigates the hidden graces helping ordinary Christians persevere in their lives of crosses Saints of a New Age A captivating book that investigates the hidden graces helping ordinary Christians persevere in their lives of crosses Out now! As all of our content is released for free as to reach the most people possible, you can enjoy our book online right now: CLICK HERE TO READ Many decide to accept a cross, few decide to carry it. This is a story that catches a glimpse of grace in the lives of those hidden men and women who are still carrying their particular cross. Though they may have stumbled or collapsed, they have decided to continue their journey down the straight and narrow path. What is inspiring these few faithful to remain steadfast when the waves appear to have conquered the ark? Why do they continue to call upon the name of Christ, amidst the storms? This is a story about picking up those scattered pieces of faith. May these letters help many discover a newfound joy in their souls. May God bless you. CLICK HERE TO READ

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Spreading Faith At Sacred Heart Christian, we are dedicated to spreading the message of love, hope, and compassion. Our mission is to serve our community with kindness and grace, following the teachings of Jesus Christ. Through our various ministries and outreach programs, we aim to make a positive impact on the lives of those in need. Join us in our journey of faith and service. Learn More Pioneer Kentucky Ancient Greece and the Foundations of Western Civilization | 1 | The Story of Western Civilization In this opening lecture, I provide a sense of the significance of Athenian culture. These were a people questioned by Socrates, inspired by the order of rational thinking, and formed on the oasis of the Mediterranean sea. These were a people who developed a love for what is good, true, and beautiful.

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< Back Ancient Greece and the Foundations of Western Civilization | 1 | The Story of Western Civilization https://www.sacredheartchristian.com/educational-resources-content/greece-test See and Download All Resources (Zip) In this opening lecture, I provide a sense of the significance of Athenian culture. These were a people questioned by Socrates, inspired by the order of rational thinking, and formed on the oasis of the Mediterranean sea. These were a people who developed a love for what is good, true, and beautiful. Read More Previous Next

Sacred Heart Christian is home to excellent videos, articles, and music. A true multimedia apostolate, we seek to produce unique and lasting media that all can enjoy—which shares the love of Jesus with all. The Sacred Heart for the World! The World for the Sacred Heart! SHARING THE LOVE OF THE SACRED HEART OF JESUS OUR NEWEST CONTENT CHRISTIAN CREATORS Learn Mo re Our New Book Our Community Platform Watch Our Film About the Adventure of Life In this captivating Christian documentary, newly baptized Michael Snellen embarks on a transformative journey through historic and scenic Italy and France. Promoted by an unexpected invitation from a Dominican friar, he retraces the footsteps of the Apostles, uncovers ancient legends, and seeks to find the heart of Christian discipleship. Watch now for free.

“Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, "that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.” ([A.D. 236]). < Proof of the Papacy Tool Pope St. Anterus “Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, "that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word.” ([A.D. 236]). Proof of the Papacy Tool

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“Neither to John, nor to any other of the disciples, did our Savior say, ‘I will give to thee the keys of the Kingdom of Heaven,’ but only to Peter. (Eulogius, Patriarch of Alexandria, Lib. ii. Cont. Novatian. ap. Photium, Biblioth, cod. 280 [A.D. 581 A.D]). < Proof of the Papacy Tool St. Eulogius of Alexandria Keys, St. Peter “Neither to John, nor to any other of the disciples, did our Savior say, ‘I will give to thee the keys of the Kingdom of Heaven,’ but only to Peter. (Eulogius, Patriarch of Alexandria, Lib. ii. Cont. Novatian. ap. Photium, Biblioth, cod. 280 [A.D. 581 A.D]). Proof of the Papacy Tool

“…and guardian of all preceding and subsequent occupiers of this pontifical chair …Peter was the first of the apostles…” (St. Peter of Alexandria, Genuine Acts of Peter [c. A.D. 260–311] “A cycle of two hundred and eighty-five years from the incarnation of our Lord and Saviour Jesus Christ had rolled round, when the venerable Theonas, the bishop of this city, by an ethereal flight, mounted upwards to the celestial kingdoms. To him Peter, succeeding at the helm of the Church, was by all the clergy and the whole Christian community appointed bishop, the sixteenth in order from Mark the Evangelist, who was also archbishop of the city.” (Ibid). “...feared to rend His coat; he was so hurried on by giving the rein to his madness, that, rending asunder the Catholic Church not only in the cities of Egypt, but even in its villages, he ordained bishops of his own party, nor cared he aught for Peter, nor for Christ, who was in the person of Peter.” (Ibid). “In these days information was brought to Maximin about the aforesaid archbishop, that he was a leader and holding chief place among the Christians; and he, inflamed with his accustomed iniquity, on the instant ordered Peter to be apprehended and cast into prison.... Now while the man of God was being kept for a few days in the same stocks,” (Ibid). “And while he was thus speaking, the Lord Jesus Christ appeared to them in the form of a child, and said to them: Hail, Peter, bishop of the whole of my Church!” (Acts of the Holy Apostles Peter and Andrew [late second century]). “feared to rend His coat; he was so hurried on by giving the rein to his madness, that, rending asunder the Catholic Church not only in the cities of Egypt, but even in its villages, he ordained bishops of his own party, nor cared he aught for Peter, nor for Christ, who was in the person of Peter.” (Ibid). “In these days information was brought to Maximin about the aforesaid archbishop, that he was a leader and holding chief place among the Christians; and he, inflamed with his accustomed iniquity, on the instant ordered Peter to be apprehended and cast into prison…. Now while the man of God was being kept for a few days in the same stocks,” (Ibid). < Proof of the Papacy Tool St. Peter of Alexandria Chief of the Apostles, St. Peter “…and guardian of all preceding and subsequent occupiers of this pontifical chair …Peter was the first of the apostles…” (St. Peter of Alexandria, Genuine Acts of Peter [c. A.D. 260–311] “A cycle of two hundred and eighty-five years from the incarnation of our Lord and Saviour Jesus Christ had rolled round, when the venerable Theonas, the bishop of this city, by an ethereal flight, mounted upwards to the celestial kingdoms. To him Peter, succeeding at the helm of the Church, was by all the clergy and the whole Christian community appointed bishop, the sixteenth in order from Mark the Evangelist, who was also archbishop of the city.” (Ibid). “...feared to rend His coat; he was so hurried on by giving the rein to his madness, that, rending asunder the Catholic Church not only in the cities of Egypt, but even in its villages, he ordained bishops of his own party, nor cared he aught for Peter, nor for Christ, who was in the person of Peter.” (Ibid). “In these days information was brought to Maximin about the aforesaid archbishop, that he was a leader and holding chief place among the Christians; and he, inflamed with his accustomed iniquity, on the instant ordered Peter to be apprehended and cast into prison.... Now while the man of God was being kept for a few days in the same stocks,” (Ibid). “And while he was thus speaking, the Lord Jesus Christ appeared to them in the form of a child, and said to them: Hail, Peter, bishop of the whole of my Church!” (Acts of the Holy Apostles Peter and Andrew [late second century]). “feared to rend His coat; he was so hurried on by giving the rein to his madness, that, rending asunder the Catholic Church not only in the cities of Egypt, but even in its villages, he ordained bishops of his own party, nor cared he aught for Peter, nor for Christ, who was in the person of Peter.” (Ibid). “In these days information was brought to Maximin about the aforesaid archbishop, that he was a leader and holding chief place among the Christians; and he, inflamed with his accustomed iniquity, on the instant ordered Peter to be apprehended and cast into prison…. Now while the man of God was being kept for a few days in the same stocks,” (Ibid). Proof of the Papacy Tool

“Although the tradition of the Fathers has assigned so great an authority to the Apostolic See, that no one may venture to call in question its judgment, and has maintained this always by its canons and rules, and though ecclesiastical discipline, as shown in the current of its laws, pays the reverence which it owes to the name of Peter, from whom likewise itself descends, for canonical antiquity, by the judgment of all, hath willed the power of this Apostle to be so great, from the very promise of Christ our God, that he can loose what is bound, and bind what is loosed; and an equal power is given to those who enjoy, with his consent, the inheritance of his see; for he has a care as well for all churches, especially for this, where he sat: nor does he permit any blast to shake a privilege or a sentence to which he has given the form and immovable foundation of his own name, and which, without danger to themselves, none may rashly attack: Peter then, being a head of such authority, and the zeal of all our ancestors having further confirmed this, so that the Roman church is established by all human as well as divine laws and discipline – whose place you are not ignorant that we rule and hold the power of his name – rather, most dear brethren, you know it, and as bishops are bound to know it; such then, I say, being our authority, that no one can question our sentence, we have done nothing which we have not of our own accord referred in our letters to your knowledge, , giving this much to our brotherhood, that by consulting together, not because we did not know what ought to be done, or might do something which might displease you as contrary to the good of the Church, but we desired to treat together with you of a man who, as you wrote, was accused before you, and who came to our see asserting his innocence, not refusing judgement from the former appeal; of his own accord calling for his accusers, and condemning the crimes of which he was falsely accused by rumour. We thought, in fact we know, that his entire petition was explained in the earlier letter which we sent you, and we believed that we had sufficiently replied to those you wrote in answer. “But we have unfolded the whole roll of your letter which was sent by Subdeacon Marcellinus. You have understood the entire text of our letter as if we had believed Celestius in everything, and had given our assent, so to speak, to every syllable without discussing his words. Matters which need a long treatment are never rashly postponed, nor without great deliberation must anything be decided on which a final judgement has to be given. So let your brotherhood know that we have changed nothing since we wrote to you, or you wrote to us; but we have left all as it was before, when we informed your holiness of the matter in our letter, in order that the supplication you sent to us might be granted.” (Epistle 12, Quamvis Patrum traditio, to Aurelius and the African bishops at the synod of Carthage, the Council of Milevis, dealing with Pelagianism [A.D. March 21, 418]. “Great matters demand a great weight of examination, that the level of judgement be not less than the matters dealt with. In addition there is the authority of the apostolic see, to which the decrees of the fathers ordained a particular reverence in honour of S. Peter. We must therefore pray, and pray without ceasing, that by the continued grace and unceasing help of God, from this fountain the peace of the faith and of catholic brotherhood may be sent unclouded into the whole world. “The priest Celestius came to us for examination, asking to be acquitted of those charges on which he had been wrongfully accused to the apostolic see. And although we were distracted by a great weight of ecclesiastical business, we put it all on one side, so that you would not have to wait for information, and we sat for the examination in the basilica of S. Clement, who was imbued with the learning of the blessed apostle Peter. “We discussed all that had been done before, as you will learn from the acts attached to this letter. Celestius being admitted, we caused to be recited the pamphlet which he had handed in, and not content with this, we repeatedly inquired of him whether he spoke from his heart or with his lips the things which he had written. “In the present case we have decided nothing hurriedly or immaturely, but we make known to your holinesses our examination upon the unfettered faith of Celestim. The earlier libellus, written by him in Africa, ought to be evidence in his favour against those who boast on unexamined rumours. Wherefore within two months either let those come forward who can show that he now belieues otherwise than the contents of his pamphlets and confession, or let your holinesses recognize nothing of doubt to be remaining in that which he henceforward openly and manifestly professes. I have therefore admonished Celestius himself, and other priests present at the time from various places, that these little snares of questions and silly contests, which do not build, but destroy, spring from that contagious curiosity which there is when each man abuses his naturaI capacity.” (Epistle 2, to Aurelius and the African Bishops, Magnum Pondus). < Proof of the Papacy Tool Pope St. Zosimus Apostolic See, Papal Authority, Foundation of the Church, St. Peter “Although the tradition of the Fathers has assigned so great an authority to the Apostolic See, that no one may venture to call in question its judgment, and has maintained this always by its canons and rules, and though ecclesiastical discipline, as shown in the current of its laws, pays the reverence which it owes to the name of Peter, from whom likewise itself descends, for canonical antiquity, by the judgment of all, hath willed the power of this Apostle to be so great, from the very promise of Christ our God, that he can loose what is bound, and bind what is loosed; and an equal power is given to those who enjoy, with his consent, the inheritance of his see; for he has a care as well for all churches, especially for this, where he sat: nor does he permit any blast to shake a privilege or a sentence to which he has given the form and immovable foundation of his own name, and which, without danger to themselves, none may rashly attack: Peter then, being a head of such authority, and the zeal of all our ancestors having further confirmed this, so that the Roman church is established by all human as well as divine laws and discipline – whose place you are not ignorant that we rule and hold the power of his name – rather, most dear brethren, you know it, and as bishops are bound to know it; such then, I say, being our authority, that no one can question our sentence, we have done nothing which we have not of our own accord referred in our letters to your knowledge, , giving this much to our brotherhood, that by consulting together, not because we did not know what ought to be done, or might do something which might displease you as contrary to the good of the Church, but we desired to treat together with you of a man who, as you wrote, was accused before you, and who came to our see asserting his innocence, not refusing judgement from the former appeal; of his own accord calling for his accusers, and condemning the crimes of which he was falsely accused by rumour. We thought, in fact we know, that his entire petition was explained in the earlier letter which we sent you, and we believed that we had sufficiently replied to those you wrote in answer. “But we have unfolded the whole roll of your letter which was sent by Subdeacon Marcellinus. You have understood the entire text of our letter as if we had believed Celestius in everything, and had given our assent, so to speak, to every syllable without discussing his words. Matters which need a long treatment are never rashly postponed, nor without great deliberation must anything be decided on which a final judgement has to be given. So let your brotherhood know that we have changed nothing since we wrote to you, or you wrote to us; but we have left all as it was before, when we informed your holiness of the matter in our letter, in order that the supplication you sent to us might be granted.” (Epistle 12, Quamvis Patrum traditio, to Aurelius and the African bishops at the synod of Carthage, the Council of Milevis, dealing with Pelagianism [A.D. March 21, 418]. “Great matters demand a great weight of examination, that the level of judgement be not less than the matters dealt with. In addition there is the authority of the apostolic see, to which the decrees of the fathers ordained a particular reverence in honour of S. Peter. We must therefore pray, and pray without ceasing, that by the continued grace and unceasing help of God, from this fountain the peace of the faith and of catholic brotherhood may be sent unclouded into the whole world. “The priest Celestius came to us for examination, asking to be acquitted of those charges on which he had been wrongfully accused to the apostolic see. And although we were distracted by a great weight of ecclesiastical business, we put it all on one side, so that you would not have to wait for information, and we sat for the examination in the basilica of S. Clement, who was imbued with the learning of the blessed apostle Peter. “We discussed all that had been done before, as you will learn from the acts attached to this letter. Celestius being admitted, we caused to be recited the pamphlet which he had handed in, and not content with this, we repeatedly inquired of him whether he spoke from his heart or with his lips the things which he had written. “In the present case we have decided nothing hurriedly or immaturely, but we make known to your holinesses our examination upon the unfettered faith of Celestim. The earlier libellus, written by him in Africa, ought to be evidence in his favour against those who boast on unexamined rumours. Wherefore within two months either let those come forward who can show that he now belieues otherwise than the contents of his pamphlets and confession, or let your holinesses recognize nothing of doubt to be remaining in that which he henceforward openly and manifestly professes. I have therefore admonished Celestius himself, and other priests present at the time from various places, that these little snares of questions and silly contests, which do not build, but destroy, spring from that contagious curiosity which there is when each man abuses his naturaI capacity.” (Epistle 2, to Aurelius and the African Bishops, Magnum Pondus). Proof of the Papacy Tool

“This holy See holds the reign of the Churches of the world, not only on account of other things, but also because she remains free from the heretical stench.” (from the Syrian martyr’s Epistola ad Renatum Presbyterum Romanum [martyrdom c. A.D. 303]). < Proof of the Papacy Tool St. Theodotus of Ancyra Papal Supremacy “This holy See holds the reign of the Churches of the world, not only on account of other things, but also because she remains free from the heretical stench.” (from the Syrian martyr’s Epistola ad Renatum Presbyterum Romanum [martyrdom c. A.D. 303]). Proof of the Papacy Tool

An article from St. Alphonus Liguori's "The History of Heresies and Their Refutation" < Heresies Tool It Is Not Impossible to Observe the Divine Law 5. Man having lost his free will, the sectarians say that it is impossible for him to observe the precepts of the Decalogue, and especially the first and tenth commandments. Speaking of the tenth commandment, " Thou shalt not covet," &c., won concupisces, they say it is quite impossible to observe it, and they found the impossibility on a fallacy. Concupiscence, they say, is itself a sin, and hence, they assert that not alone motions of concupiscence, in actu secundo, which precede consent, are sinful, but also movements, in actu primo, which precede reason, or advertence itself. Catholics, however, teach, that movements of concupiscence, in actu primo, which precede advertence, are neither mortal nor venial sins, but only natural defects proceeding from our corrupt nature, and for which God will not blame us. The movements which precede consent are at most only venial sins, when we are careless about banishing them from our minds after we perceive them, as Gerson and the Salmanticenses, following St. Thomas, teach, for in that case the danger of consenting to the evil desired, by not positively resisting and banishing that motion of concupiscence, is only remote, and not proximate. Doctors, however, usually except movements of carnal delectation, for then it is not enough to remain passive, negative se habere, as Theologians say, but we should make a positive resistance, for, otherwise, if they are any way violent, there is great danger of consenting to them. Speaking of other matters, however, the consenting alone (as we have said) to the desire of a grievous evil is a mortal sin. Now, taking the commandment in this sense, no one can deny that with the assistance of Divine Grace, which never fails us, it is impossible to observe it. If one advertently consents to a wicked desire, or takes morose delectation in thinking on it, he is then guilty of a grievous, or, at all events, of a light fault, for our Lord himself says: " Follow not in thy strength the desires of thy heart" (Eccl, v, 2); " Go not after thy lusts" (Eccl. xviii, 30); " Let not sin, therefore, reign in your mortal body, so as to obey the lusts thereof" (Rom. vi, 12). I have used the expression a light fault, because the delectation of a bad object is one thing; the thought of a bad object another: this delectation of thought is not mortally sinful in itself, but only venially so; and even if there be a just cause, it is no sin at all. This, however, must be understood to be the case only when we abominate the evil object, and besides, that the consideration of it should be of some utility to us, and that the consideration of it should not lead us to take pleasure in the evil object, because if there was a proximate danger of this, the delectation would, in that case, be grievously sinful. When, then, on the other hand, concupiscence assaults us against our will, then there is no sin, for God only obliges us to do what is in our power. Man is composed of the flesh and the spirit, which are always naturally at war with each other; and hence, it is not in our power not to feel many times movements opposed to reason. Would not that master be a tyrant who would command his servant not to feel thirst or cold? In the law of Moses punishment was imposed only on actual external crimes, and hence the Scribes and Pharisees drew a false conclusion, that internal sins were not prohibited; but in the New Law our Redeemer has explained that even wicked desires are forbidden: " You have heard that it was said to them of old: Thou shalt not commit adultery; but I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart" (Matt, v, 27, 28). This stands to reason, for if we do not reject evil desires, it would be very difficult to avoid actual external sins; but when these desires are rejected, they are a matter of merit to us, instead of deserving of punishment. St. Paul deplored that he was tormented with carnal temptations, and prayed to God to free him from them, but was answered that his grace alone was sufficient: " There was given to me a sting of my flesh, an angel of Satan to buffet me, which thing thrice I besought the Lord that it might depart from me, and he said to me: My grace is sufficient for thee, for power is made perfect in infirmity" (II. Cor. xii, 7, &c). Mark here, " power is made perfect," which proves that when evil desires are rejected, they increase, instead of weakening our virtue. Here we should also take occasion to remark, that the Apostle says that God does not permit that we should be tempted beyond our strength: " God is faithful, who will not suffer you to be tempted above that which you are able" (I. Cor. x, 12). 6. They also assert that it is impossible to observe the first commandment: " Thou shalt love the Lord with all thy heart." How is it possible, says Calvin, for us, living in a state of corruption, to keep our hearts continually occupied with the Divine love? Calvin understands the commandment in this way, but St. Augustine(l) does not, for he counsels us that we cannot observe it as to the words, but we can as to the obligation. We fulfil this commandment by loving God above all things, that is, by preferring the Divine Grace to every thing created. The angelic Doctor, St. Thomas (2) teaches the same. We observe, he says, the precept of loving God with all our hearts, when we love him above every tliing else: " Cum mandatur, quod Deum ex toto corde diligamus, datur intelligi, quod Deum super omnia debemus diligere." The substance of the first commandment, then, consists in the obligation of preferring God above all things else, and, therefore, Jesus says that " he who loves father or mother more than me is not worthy of me" (Matt, x, 37). And St. Paul, confiding in the Divine Grace, says that he is certain that nothing created could separate him from the love of God: "For I am sure that neither death, nor life, nor angels, nor principalities nor any other creature, shall be able to separate us from the love of God" (Rom. viii, 38, 39). Calvin (3) not alone taught the impossibility of observing the first and and tenth commandments, but even that the observance of any of the others was impossible. 7. They object, first, that St. Peter said, in the Council of Jerusalem: " Now, therefore, why tempt you God to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear" (Acts, xv, 10). Here the Apostle himself declares that the observance of the law is impossible. We answer, that St. Peter here does not speak of the moral, but of the ceremonial law, which should not be imposed on Christians, since the Hebrews themselves found it so difficult, that very few of them observed it, though several, however, did so, as St. Luke tells us that St. Zachary and St. Elizabeth did: " They were both just before God, walking in all the commandments and justifications of the Lord, without blame" (Luke, i, 6). (1) St. Aug. 1. de Sp. &Lit. c. 1, & l. de Perf. Just. Resp. (2) St. Thom. 2, 2 qu. 44, art. 8, ad. 2. (3) Calvin in Antid. Con. Trid. Sess. vi, c. 12. 8. They object, secondly, that text of the Apostle: " For I know that there dwelleth not in me, that is to say, in my flesh, that which is good. For to will, is present with me; but to accomplish that which is good, I find not" (Romans, vii, 18). Now, when he says "that there dwelleth not in me that which is good," he tells us that the law cannot be observed; but we should not separate that passage from what follows: " that is to say, in my flesh." What St. Paul means to say is, that the flesh is opposed to the spirit, and no matter how good our will may be, we never can be exempt from every movement of concupiscence; but these movements, as we have already said, do not prevent us from observing the law. 9. They object, thirdly, that St. John says: " If we say we have no sin, we deceive ourselves, and the truth is not in us" (I. John, i, 8). We answer that the Apostle does not mean by that, that it is impossible for us to observe the commandments, so that no one can escape falling into mortal sin, but that on account of the present weakness of corrupt nature, no one is exempt from venial sins, as the Council of Trent declared (Sess. vi, cap. 11): " Licet enim in hac mortali vita quantum vis sancti, et justi in levia saltern, et quotidiana, quæ etiam venialia dicuntur peccata, quandoque cadant, non propterea desinunt esse justi." 10. They object, fourthly, that St. Paul says: " Christ has redeemed us from the curse of the law being made a curse for us" (Gal. iii, 13). Therefore, say our adversaries, Christ, by the merits of his death, has exempted us from the obligation of observing the law. We answer: It is quite a different thing to say that Christ has freed us from the malediction of the law, since his grace gives us strength to observe, and thus avoid the malediction fulminated by the law against its transgressors, and to assert that he has freed us from the observance of the law, which is totally false. 11. They object, fifthly, that the Apostle says, in another place: " Knowing this, that the law is not made for the just man, but for the unjust and disobedient, for the ungodly and for sinners" (1. Tim. i, 9). Joining this passage with the other just quoted, they say that our Redeemer has freed us from the obligation of observing the Commandments, and that when he told the young man (Matt, xix, 17), " If you wish to enter into eternal life, keep the Commandments," he only spoke ironically, as much as to say, " Keep them if you can," knowing that it was quite impossible for a child of Adam to observe them. We answer, with St. Thomas (4), that the law, as to the directive power, is given both to the just and to the unjust, to direct all men as to what they ought to do; but as to the co-active power, the law is not imposed on those who voluntarily observe it without being constrained to observe it, but on the wicked who wish to withdraw themselves from it, for it is these alone should be constrained to observe it. The explanation of the text, " Keep the Commandments," given by the Reformers, that Christ spoke ironically, is not only heretical, but totally opposed to commonsense and Scripture, and is not worth an answer. The true doctrine in this matter is that of the Council of Trent (5): " Deus impossibilia non jubet, sed jubendo monet, et facere quod possis, et petere quod non possis, et adjuvat ut possis" (Sess. vi, c. 13). He, therefore, gives to every one the ordinary Grace to observe the Commandments, and whenever a more abundant Grace is required, if we pray to him for it, we are sure of obtaining it. 12. This was the answer of St. Augustine to the Adrometines, who objected to him, that if God does not give us sufficient Grace to observe the law, he should not chastise us for violating it: " Cur me corripis? et non potius Ipsum rogas, ut in me operetur et velle" (6). And the Saint answers: " Qui corrigi non vult, et dicit, Ora potius pro me; ideo corripiendus est, ut faciat (id est oret) etiam ipse pro se." Therefore, says St. Augustine, although man does not receive efficacious Grace from God to fulfil the law, still he should be punished, and commits a sin by violating it, because, having it in his power to pray, and by prayer obtain more abundant assistance to enable him to observe it, he neglects to pray, and thus does not observe the law. (4) St. Thom. 1, 2, qu. 96, art. 5. (5) Ap. St. Aug. dc Corrept, et Grat. t. 10, c. 4, n. 6, in fine. (6) St. Aug. ibid, c. 5, n. 7. It would be quite otherwise, if it were not granted to all to pray, and, by prayer, obtain strength to do what is right. But another efficacious Grace is necessary to pray, and, in my opinion, St. Augustine would not have answered the Adrometines rationally, that man should be punished if he did not pray for himself, for they might in that case answer him, how can he pray, if he have not efficacious Grace to pray?

“The church that is at Babylon [Rome], elected together with you, greets you; and so does Mark my son.” (1 Peter 5:13). < Proof of the Papacy Tool St. Peter The Roman See, St. Peter “The church that is at Babylon [Rome], elected together with you, greets you; and so does Mark my son.” (1 Peter 5:13). Proof of the Papacy Tool

The Third Council of Constantinople, counted as the Sixth Ecumenical Council by the Eastern Orthodox and Catholic Churches, as well as by certain other Western Churches, met in 680–681 and condemned monoenergism and monothelitism as heretical and defined Jesus Christ as having two energies and two wills (divine and human). 06. The Third Council of Constantinople, 680-681. A.D. The Third Council of Constantinople, counted as the Sixth Ecumenical Council by the Eastern Orthodox and Catholic Churches, as well as by certain other Western Churches, met in 680–681 and condemned monoenergism and monothelitism as heretical and defined Jesus Christ as having two energies and two wills (divine and human). Read the Documents of the Council Source: Wikipedia, Creative Commons Attribution-ShareAlike License 4.0 https://en.wikipedia.org/wiki/Third_Council_of_Constantinople

“If indeed any questions have arisen beyond the faith, on which there might be much dissension, I have not passed judgement as the originator of any dogma, as if I had definite authority for this ; but whatever I have derived from the fountain of the apostles and.prophets, I have offered for approval to the iudgement of your apostolate; so that if by chance any error of ignorance has crept in, human as we are, it may be corrected by your sentence.” (Writing to the Pope, Libellus. Preserved in Augustine’s De Pecc.) < Proof of the Papacy Tool Celestius Papal Authority “If indeed any questions have arisen beyond the faith, on which there might be much dissension, I have not passed judgement as the originator of any dogma, as if I had definite authority for this ; but whatever I have derived from the fountain of the apostles and.prophets, I have offered for approval to the iudgement of your apostolate; so that if by chance any error of ignorance has crept in, human as we are, it may be corrected by your sentence.” (Writing to the Pope, Libellus. Preserved in Augustine’s De Pecc.) Proof of the Papacy Tool