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

An article from St. Alphonus Liguori's "The History of Heresies and Their Refutation" < Heresies Tool The Sinner Is Not Justified by Faith Alone 28. The sectarians say, that the sinner, by means of Faith, or confidence in the promises of Jesus Christ, and believing with an infallible certainty, that he is justified, becomes so, for the justice of Jesus Christ is extrinsically imputed to him, by which his sins are not indeed concealed, but covered, and are thus not imputed to him, and they found this dogma on the words of David: "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord hath not imputed sin, and in whose spirit there is no guile" (Psalm xxxi, 1, 2). 29. The Catholic Church, however, condemns and anathematizes the doctrine, that as man is absolved from his sins, by Faith alone, that he is justified. Hear the Council of Trent on this subject (Sess. vi, can. 14): " Si quis dixerit, hominem a peccatis absolvi, ac justificari ex eo quod se absolvi ac justificari certo credat; aut neminem vere esse justificatum, nisi qui credat se esse justificatum, et hac sola fide absolutionem, et justificationem perfici; anathema sit." The Church, besides, teaches, that in order that the sinner should become justified, it is necessary that he be disposed to receive Grace. Faith is necessary for this disposition, but Faith alone is not sufficient. The Council of Trent (Sess. vi, cap. 6), says, that acts of hope, of love, of sorrow, and a purpose of amendment are also necessary, and God then finding the sinner thus disposed, gives him gratuitously his Grace, or intrinsic justice (ibid. cap. 7), which remits to him his sins, and sanctifies him. 30. We shall now examine the points on which the supposition of our adversaries rests. In the first place, they say, that by means of faith in the merits and promises of Jesus Christ, our sins are not taken away, but are covered. This supposition is, however, totally opposed to the Scriptures, which teach that the sins are not alone covered, but are taken away and cancelled in a justified soul: "Behold the lamb of God, behold him who taketh away the sins of the world" (John, i, 29); " Be penitent, therefore, and be converted, that your sins may be blotted out" (Acts, iii, 19); " He will cast all our sins into the bottom of the sea" (Micheas, vii, 19); "So also Christ was offered once, to exhaust the sins of many" (Heb. ix, 28). Now that which is taken away, which is blotted out, which is annihilated, we cannot say exists any longer. We are also taught that the justified soul is cleansed and delivered from its sins: "Thou shalt sprinkle me with hyssop, and I shall be cleansed, thou shalt wash me, and I shall be whiter than snow" (Psalm 1, 9); " You shall be cleansed from all your filthiness" (Ezech. xxxvi, 25); " And such some of you were, but you are washed, but you are sanctified, but you are justified" (I. Cor. vi, 11); " But now being made free from sin, and become servants to God, you have your fruit unto sanctification" (Rom. vi, 22). It is on this account that Baptism, by which sin is remitted, is called regeneration and renovation: " He saved us by the laws of regeneration and renovation of the Holy Ghost" (Tit. iii, 5); " Unless a man be born again, he cannot see the kingdom of God" (John, iii, 3). The sinner, therefore, when he is justified, is generated again, and re-born to Grace, so that he is changed in all, and renovated from what he was before. 31. How is it, then, that David says our sins are covered? " Blessed are they whose sins are covered." St. Augustine, explaining this Psalm says, that wounds may be covered both by the sufferer and the physician; the sufferer himself only covers them, but the physician both covers them with a plaister and heals them: "Si tu tegere volueris erabescens (says the Saint) Medicus non sanabit; Medicus tegat, et curet." Our sins, by the infusion of Grace, are covered at the same time and healed, but the heretical opinion is, that they are covered, but not healed; they are covered only inasmuch as God does not impute them to the sinner. If sins remained in the soul as far as the fault was concerned should not God impute them to us? God judges according to truth: " For we know the judgment of God is according to truth" (Rom. ii, 2); but how could God judge according to the truth, judging that man not to be culpable, who is in reality culpable? These are truly some of Calvin’s mysteries which surpass our comprehension. The Scripture says, " To God the wicked and his wickedness are equal alike" (Wisdom, xiv, 9). If God hates the sinner on account of the sin that reigns in him, how can he love him as a child, because he is covered with the justice of Christ, while he is still a sinner all the while? Sin, by its very nature, is contrary to God, so it is impossible that God should not hate it as long as it is not taken away, and he must also hate the sinner as long as he retains it. David says: " Blessed is the man to whom the Lord hath not imputed sin." We understand by this not that God does not impute sin by leaving sin in the soul, and not pretending to see it, but that he does not impute it because he cancels and remits it, and hence David says, in the very same passage, " Blessed are they whose iniquities are forgiven." The sins that are forgiven to us are not imputed to us. 32. They say, in the second place, that in the justification of a sinner intrinsic justice is not infused into him, but the justice of Christ alone is imputed to him, so that the wicked man does not become just, but remains wicked still, and is reputed just alone by the extrinsic justice of Christ which is imputed to him. This is, however, an evident error, for the sinner cannot become a friend of God if he does not receive justice of his own, which will renovate him internally, and change him from being a sinner to become one of the just, and as he was previously hateful in the eyes of God, now having acquired this justice, he is agreeable to him. Hence St. Paul exhorts the Ephesians to become renewed in spirit, " And be renewed in the spirit of your mind" (Eph. iv, 23). And hence the Council of Trent says that by the merits of Christ internal justice is communicated to us: " Qua renovamur spiritus mentis nostræ, et non modo reputamur, sed vere etiam justi nominanur, et sumus" (Sess. vi, cap. 7). The Apostle says in another place, that the sinner, by justification, " is renewed unto knowledge according to the image of him who created him" (Col. iii, 10); so that the sinner, by the merits of Christ, returns back to that state from which he fell by sin, and becomes sanctified as a temple in which God dwells, and hence the Apostle, admonishing his disciples, says: " Fly fornication know you not that your members are the temple of the Holy Ghost" (I. Cor. vi, 18, 19). What is more surprising than all is, that Calvin himself knew that man never can be reconciled with God unless internal and inherent justice is given to him: " Nunquam reconciliamur Deo, quin simul donemur inhserente justitia" (1). These are his own words, and how can he afterwards say that through Faith alone we are justified with the imputative justice of Christ, which is not ours, nor is in us, neither does it belong to us, and is totally extern to us, and is merely extrinsically imputed to us, so that it does not make us just, only to be reputed just? This has been justly condemned by the Council of Trent (Sess. v, can. 10): " Si quis dixerit, homines sine Christi justitia, per quam nobis meruit, justificari; aut per eam ipsam formaliter justos esse; anathema sit." (Can. 11): "Si quis dixerit homines justificari vel sola imputatione justitiæ Christi, vel sola peccatorum remissione, exclusa gratia, et caritate, quæ in illis inhæreat anathema sit." 33. They object, first, the text (Rom. iv, 5): " But to him that worketh not, yet belie veth in him that justifieth the ungodly, his faith is reputed to justice." We answer, briefly, that here the Apostle says that faith should be imputed to justice, to teach us that the sinner is justified, not by his own works, but by his faith in the merits of Christ; but he does not say, that in virtue of this faith the justice of Christ is extrinsically imputed to the sinner who, without being just, is reputed so. 34. They object, secondly, that St. Paul says to Titus: "Not by the works of justice which we have done, but according to his mercy, he saved us by the labour of regeneration and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour" (Tit. iii, 5, 6). Therefore, they say, God justifies us by his mercy, and not by the works, which we allege are necessary for justification. We reply, that our works, as hope, charity, and repentance, with a purpose of amendment, are necessary to render us disposed to receive grace from God; but when the Almighty gives it to us, he does so not for our works, but through his mercy alone, and the merits of Jesus Christ. Let them particularly remark the words " renovation of the Holy Ghost, whom he hath poured forth abundantly upon us, through Jesus Christ our Saviour;" so that when God justifies us, he infuses upon us, not away from us, the Holy Ghost, who renews us, changing us from sinners unto Saints. (1) Calvin, l. de vera rat. Reform. Eccles. 35. They object, thirdly, another text of St. Paul: " But of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption" (I. Cor. i, 30). Behold, they exclaim, how Jesus Christ is made our justice. We do not deny that the justice of Jesus Christ is the cause of our justice; but we deny that the justice of Christ is our justice itself, no more than we can say that our wisdom is the wisdom of Christ; and as we do not become wise because of the wisdom of Christ imputed to us, neither do we become just because his justice is imputed to us, as the sectarians teach: " He is made unto us wisdom, and justice, and sanctification." All this is to be understood not imputatively, but effectively, that is, that Jesus Christ, by his wisdom, and justice, and sanctity, has made us become effectively wise, and just, and holy. It is in the same sense we say to God: " I will love thee, Lord, my strength" (Psalm xvii, 1); " For thou art my patience, O Lord" (Psalm lxx, 5); " The Lord is my light and my salvation" (Psalm xxvi, 1). How is God our strength, our patience, our light? is it imputatively alone? By no means; he is effectively so, for it is he who strengthens, enlightens, and renders us patient; and who saves us. 36. They object, fourthly, that the Apostle says: " Put on the new man, who according to God is created in justice and holiness of truth" (Ephes. iv, 24). Here, say they, it is plain that we, in the justification by faith, clothe ourselves with the justice of Christ as with a garment, which is extrinsic to us. Behold how all heretics boast of not following anything but the pure Scriptures, and will not listen to Tradition, nor the definitions of Councils, nor the authority of the Church. The Scripture, they cry, is our only rule of faith; and why so? Because they distort it, and explain it each after his own fashion, and thus render the Book of Truth a fountain of error and falsehood. In answer to the objection, however, we reply, St. Paul in that passage, does not speak of extrinsic, but intrinsic justice, and he, therefore, says: " Be renewed in the spirit of your mind, and put on the new man," &c, . (Ephes. iv, 23). He means that clothing ourselves with Jesus Christ, we should renew ourselves internally in spirit with intrinsic and inherent justice, as Calvin himself admitted; for, otherwise, remaining sinners, we could not renew ourselves. He says: " Put on the new man," because, as a garment is not properly a thing belonging to the body itself, or part of it, so grace or justice does not properly belong to the sinner, but is gratuitously given to him by the mercy of God alone. The Apostle says in another place: " Put on bowels of mercy" (Col. iii, 13). Now, as in this passage he does not speak of extrinsic and apparent mercy, but of that which is real and intrinsic, so when he says: " Put on the new man," he means that we should strip ourselves of the old vicious and graceless man, and put on the new man enriched not with the imputative justice of Jesus Christ, but with intrinsic justice belonging to ourselves, though given us through the merits of Jesus Christ.

Pope St. Gelasius I, at the Roman Synod of A.D. May 13th, 495, was saluted with the words: “Vicar of Christ.” This was the first time this title was used. < Proof of the Papacy Tool The Roman Synod of 495 Papal Supremacy, Historical Evidence Pope St. Gelasius I, at the Roman Synod of A.D. May 13th, 495, was saluted with the words: “Vicar of Christ.” This was the first time this title was used. Proof of the Papacy Tool