The Receptor of the Rosary to be the Extirpator of Heresies
Saint Dominic, the extirpator of heresy is the ideal on how we can extrapolate today those heretics far worse than in the time when the founder of the Order of Preachers walked the earth for holy Mother Church. How do we know of the heretics today? The very words of Sacred Scripture expose these heretics such as Karol Wojtoya and Josef Ratzinger, both false popes, by their own words that makes them apostates far more devious than the Albigensians who ravaged the Church in the thirteenth century. Heaven bestowed the powerful weapon of the Rosary to St. Dominic to fight heresies. Today that weapon must be used all the more fervently if we are to defeat the Modernists who subscribe to what Pope St. Pius X called the "synthesis of all heresies." Below John elaborates in pinning the false shepherds against the wall just in regard to their caving on the sixth and ninth commandments. John provides the evidence and the inspiration of St. Dominic via Dom Prosper Gueranger's words.
"'The father of the Preachers,' said the Eternal Father to St. Catherine of Siena, 'established his principle on the light, by making it his aim and his armour; he took upon him the office of the Word My Son, sowing My word, dispelling darkness, enlightening the earth; Mary, by whom I gave him to the world, made him the extirpator of heresies<.' [Dialogue, clviii.] In the same way, as we have already seen, spoke the Florentine poet half a century earlier. The order, called to become the chief support of the sovereign pontiff in uprooting pernicious doctrines, ought, if possible, to justify that name even more than its patriarch: the first of the tribunals of Holy Church, the Holy Roman Universal Inquisition, the Holy Office, truly invested with the office of the Word with His two-edged sword, to convert or to chastise, could find no instrument more trusty or more sure. "
Dom Prosper Gueranger
One system of heresies that Saint Dominic fought was that of the Albigenses, who taught, among other things, "a new doctrine" which claims that the marriage act is evil even within the sacred marriage bond. When we compare this heresy with the heresies taught on use of the marriage faculties by False Popes John Paul 2 (henceforth jp2) and Benedict 16 (henceforth b16) we see how a pride that considers oneself more enlightened than the rest, can be the root cause of heresy as they invent "truths" that are lies:
BENEDICT: "There may be a basis in the case of some individuals, as perhaps when a male prostitute uses a condom, where this can be a first step in the direction of a moralization, a first assumption of responsibility,"
The church [conciliar church - JG] "of course does not regard it as a real or moral solution, but in this or that case, there can be nonetheless in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality." msnbc.msn.com (aka: "Monotonous and Seething Nest of Blind Communists" per Dr. Droleskey)
The Catholic Church neither regards the use of prophylactics by male prostitutes as a real or moral solution nor considers such an evil act as anything but an evil act, which has been expressly condemned by the Church throughout her existence. This condemnation is based in part upon the words of Holy Writ:
"He knowing that the children should not be his, when he went in to his brother's wife [Jewish law encouraged this when no issue had sprung from the deceased brother - JG], spilled his seed upon the ground, lest children should be born in his brother's name. And therefore the Lord slew him, because he did a detestable thing:" (Genesis 38: 9 - 10)
For the sake of brevity I will avoid further commentary on the quote except to share the following quote from Saint Paul:
"And not rather (as we are slandered, and as some affirm that we say) let us do evil, that there may come good: whose damnation is just." (Romans 3:
The mutually submissive heresy of False Pope jp2 (Wojtyla the Verbose) which claims that both the husband and the wife should be subject to each other is refuted by Scripture and the Catholic Popes as well.
The author [that would be Saint Paul - JG] of the Letter to the Ephesians sees [we see here that Wojtyla knows the private thoughts of Saint Paul or "the author" - JG] no contradiction between an exhortation formulated in this way and the words: "Wives, be subject to your husbands, as to the Lord. For the husband is the head of the wife" (5:22-23). The author knows that this way of speaking, so profoundly rooted in the customs and religious tradition of the time [back in the preconciliar times when no one had a clue - JG], is to be understood and carried out in a new way: as a "mutual subjection out of reverence for Christ" (cf. Eph 5:21). [This quote is taken out of context as Saint Paul is not talking about the relationship between the husband and wife at this point. - JG] This is especially true because the husband is called the "head" of the wife as Christ is the head of the Church; he is so in order to give "himself up for her" (Eph 5:25), and giving himself up for her means giving up even his own life. However, whereas in the relationship between Christ and the Church the subjection is only on the part of the Church, in the relationship between husband and wife the "subjection" is not one-sided but mutual. Mulieris dignitatem (August 15, 1988)
Now where in the following verses does Wojtyla the Verbose get the mutual subjection between husband and wife? I don't see it; because it is not there:
"Let women be subject to their husbands, as to the Lord: For the husband is the head of the wife; as Christ is the head of the church. He is the saviour of his body. Therefore as the church is subject to Christ, so also let the wives be to their husbands in all things." (Ephesians 5: 22 - 24)
The new doctrine of "mutual subjection" between husband and wife is not here either:
"Wives, be subject to your husbands, as it behoveth in the Lord." (Colossians 3: 18)
Perhaps legitimate Popes taught the same thing a jp2 the Verbose. Uhh, no:
11. Secondly, the mutual duties of husband and wife have been defined, and their several rights accurately established. They are bound, namely, to have such feelings for one another as to cherish always very great mutual love, to be ever faithful to their marriage vow, and to give one another an unfailing and unselfish help. The husband is the chief of the family and the head of the wife. The woman, because she is flesh of his flesh, and bone of his bone, must be subject to her husband and obey him; not, indeed, as a servant, but as a companion, so that her obedience shall be wanting in neither honor nor dignity. Since the husband represents Christ, and since the wife represents the Church, let there always be, both in him who commands and in her who obeys, a heaven-born love guiding both in their respective duties. For "the husband is the head of the wife; as Christ is the head of the Church. . . Therefore, as the Church is subject to Christ, so also let wives be to their husbands in all things."(18. Eph.5:23-24.) [Pope Leo XIII - Arcanum Divinae Sapientiae]
If a married couple was to follow the teaching of Wojtyla, perhaps they would work out the following arrangement:
"Okay honey; does this sound alright to you? I will obey you on Mondays, Wednesdays and Fridays and you have to obey me on Tuesdays, Thursdays and Saturdays. On Sundays, neither one of us has to obey the other."
I do not see how else it would work. The only other alternative would not be submission at all:
"Can you please throw out the trash honey?" "No, YOU throw out the trash dear." "Okay I'll grab this end and you grab the other end and we will both throw it out." "No, I'LL grab this end and YOU grab the other end and we both will throw it out."
Next we have one of many excuses from False Pope b16 for changing Church teaching:
It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within. On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change. b16 speeches - December 2005
What would Saint Dominic have to say about False Pope b16 (I Nuance Reality Out of Existence) and jp2 the Verbose's statements? He would probably say something similar to the following by Pope Saint Pius X.
Hence it is quite impossible to maintain that they absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion. (Pius X - Pascendi Dominici Gregis)
Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.
The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way. (Pius X - The Oath Against Modernism )
Let us flee all heresy, whether that of the Albegenses or that of the incredibly verbose and the highly nuanced modernists of our times, and run, as fast as we can, to the commentary on Saint Dominic found in The Liturgical Year by the esteemed and venerable Abbe Dom Prosper Gueranger:
O Wisdom of the Father, thou wast the one love of both; Francis' poverty, the true treasure of the soul, and Dominic's faith, the incomparable light of our exile, are but two aspects of Thee from below, expressing to us, in our time of trial and shadow, Thy adorable beauty. Speaking with no less profoundness and with greater authority, the immortal pontiff Gregory IX says: 'The Fountain of Wisdom, the Word of the Father, our Lord Jesus Christ, whose nature is goodness, whose work is mercy, does not abandon in the course of ages the vine He has brought out of Egypt; He comes to the aid of wavering souls by new signs, He adapts His wonders to the weakness of the incredulous. When therefore the day was declining towards evening, and while charity was becoming frozen by the abundance of wickedness, the light of justice was beginning to wane, the Father of the family gathered together workmen fitted for the labours of the eleventh hour; to clear His vineyard of the thorns that had overgrown it, and to drive away the multitude of mischievous little foxes that were doing their best to destroy it, he raised up the companies of Friars Preachers and Minors with the chiefs armed for battle.' [Bulla Fons Sapientiae, de canonizatione S. Dominici.]
Finding everywhere this union of sensuality with heresy, which was henceforth to be the principal strength of false preachers, Dominic, like Francis, prescribed to his sons the most absolute renunciation of this world's goods, and he too became a beggar for Christ's sake. The time was past when the people, rejoicing in all the consequences of the Incarnation, made over to the Man-God the most extensive territorial domain that ever was, and at the same time placed his Vicar at the head of kings. The unworthy descendants of these high-minded Christians, after having vainly attempted to humiliate the Bride by subjecting the priesthood to the empire, reproached the Church with possessing those goods of which she was but the depository in the name of our Lord; the time had come for the Dove of the Canticle to begin, by abandoning the earth, her return journey towards Heaven.
But if the two leaders of the campaign which arrested for a time the progress of the enemy were but one in their love of holy poverty, this last was the special choice of the Assisian Patriarch. Dominic's more direct means for obtaining the glory of God and the salvation of souls was science; this was his excellent portion, more fertile than that of Caleb's daughter. Less than fifty years after Dominic had bequeathed this inheritance to his descendants, the wisely combined irrigation, by the upper and the nether waters of faith and reason, had brought to full growth the tree of theological science, with its powerful roots and branches loftier than the clouds, whereon the birds of all tribes under Heaven loved to perch without fear and gaze upon the sun.
'The father of the Preachers,' said the Eternal Father to St. Catherine of Siena, 'established his principle on the light, by making it his aim and his armour; he took upon him the office of the Word My Son, sowing My word, dispelling darkness, enlightening the earth; Mary, by whom I gave him to the world, made him the extirpator of heresies.' [Dialogue, clviii.] In the same way, as we have already seen, spoke the Florentine poet half a century earlier. The order, called to become the chief support of the sovereign pontiff in uprooting pernicious doctrines, ought, if possible, to justify that name even more than its patriarch: the first of the tribunals of Holy Church, the Holy Roman Universal Inquisition, the Holy Office, truly invested with the office of the Word with His two-edged sword, to convert or to chastise, could find no instrument more trusty or more sure.
Little thought the virgin of Siena, or the illustrious author of the 'Divina Commedia,' that the chief title of the Dominican family to the grateful love of the people would be discussed in a certain apologetic school, and there discarded as insulting, or dissembled as unpleasant. The present age glories in a liberalism which has given proofs of its power by multiplying ruins, and which rests on no better philosophical basis than a strange confusion between license and liberty; only such intellectual groveling could have failed to understand that, in a society which has faith for the basis of its institutions as well as the principle of salvation for all, no crime could equal that of shaking the foundation on which thus rest both social interest and the most precious possession of individuals. Neither the idea of justice, nor still less that of liberty, could consist in leaving to the mercy of evil or evil men the weak who are unable to protect themselves: this truth was the axiom and the glory of chivalry: the brothers of Peter the Martyr devoted their lives to protect the safety of the children of God against the surprises of the strong armed one, and the business that walketh about in the dark: [Ps. xc. 6.] it was the honour of the 'saintly flock led by Dominic along a way where they thrive well who do not go astray.' [DANTE, Paradiso, Canto x.]
Who could be truer knights than those athletes of the faith, [HONORIUS III., Diploma confirmans ordinem.] taking their sacred vow in the form of allegiance, [Promitto obedientiam Deo et B. Mariae, Constitutiones Fratr. Ord. Praedicat. Ia Distinctio, cap. xv. de Professione.] and choosing for their Lady her who, terrible as an army, alone crushes heresies throughout the whole world? To the buckler of truth and the sword of the word, she who keeps in Sion the armour of valiant men, added for her devoted liegemen the Rosary, the special mark of her own militia; she, as being their true commander-in-chief, assigned them the habit of her choice, and in the person of Blessed Reginald, anointed them with her own hands for the battle. She herself, too, watched over the recruiting of the holy band, attracting to it from among the elite youth of the universities souls the purest, the most generously devoted, and of the noblest intellect. At Paris, the capital of theology, and Bologna, of law and jurisprudence, masters and scholars, disciples of every branch of science, were pursued and overtaken by the sweet Queen amid incidents more heavenly than earthly. How graceful were those beginnings, wherein Dominic's virginal serenity seemed to surround all his children! It was indeed in this the Order of light that the Gospel word was seen verified: Blessed are the clean of heart, for they shall see God. [St Matt. v. 8.] Eyes enlightened from above beheld the foundations of the Friars Preachers under the figure of fields of lilies; and Mary, by whom the Splendour of eternal Light came down to us, became their heavenly mistress and led them from every science to Wisdom, the friend of pure hearts. She came, accompanied by Cecilia and Catherine, to bless their rest at night, and covered them all with her royal mantle beside the throne of our Lord. After this we are not astonished at the freshness and purity, which continued even after St. Dominic, under the generalship of Jordan of Saxony, Raymund of Pennafort, John the Teuton, and Humbert de Romans, in those 'Lives of the Brethren,' and 'Lives of the Sisters,' so happily handed down to us. It is instructive to note that in the Dominican family, apostolic in its very essence, the Sisters were founded ten years before the Brethren, which shows how, in the Church of God, action can never be fruitful unless preceded and accompanied by contemplation, which obtains for it every blessing and grace.
Notre Dame de Prouille, at the foot of the Pyrenees, was not only by this right of primogeniture the beginning of the whole order; it was here also that the first companions of Saint Dominic made with him their choice of a rule, and divided the world amongst them, going from here to found the convents of St. Romanus at Toulous, St. James at Paris, St. Nicholas at Bologna, St. Sixtus and St. Sabina in the Eternal City. About the same period the establishment of the Militia of Jesus Christ placed under the direction of the Friars Preachers secular persons, who undertook to defend, by all the means in their power, the goods and liberty of the Church against the aggressions of heresy; when the sectaries had laid down their arms, leaving the world in peace for a time, the association did not disappear: it continued to fight with spiritual arms, and changed its name into that of the Third Order of Brothers and Sisters of Penance of St. Dominic.
Let us read in the Church's book the abridged life of the holy patriarch:
Dominic was born at Calaruega, in Spain of the noble family of the Guzmans, and went through his liberal and theological studies at Palencia. He made great progress in learning, and became a Canon Regular of the church of Osma, and afterwards instituted the order of Friars Preachers. While his mother was with child, she dreamt she was carrying in her womb a little dog holding a torch in his mouth, with which, as soon as he was born, he would set fire to the world. This dream signified that he would enkindle Christian piety among the nations by the splendour of his sanctity and teaching. Events proved its truth: for he fulfilled the prophecy both in person and later on by the brethren of his order. His genius and virtue shone forth especially in confounding the heretics who were attempting to infect the people of Toulouse with their baneful errors. He was occupied for seven years in this undertaking. Then he went to Rome for the Council of Lateran, with the Bishop of Toulouse, to obtain from Innocent III the confirmation of the order he had instituted. But while the matter was under consideration that Pope advised Dominic to return to his disciples, and choose a rule. On his return to Rome, he obtained the confirmation of the Order of Preachers from Honorius III, the immediate successor of Innocent. In Rome itself he founded two monasteries, one for men and the other for women. He raised three dead to life, and worked many other miracles, in consequence of which the Order of Preachers began to spread in a wonderful manner.
Monasteries were built by his means in every part of the world, and through his teaching numbers of men embraced a holy and religious manner of life. At length, in the year of Christ 1221, he fell into a fever at Bologna. When he saw he was about to die, calling together his brethren and children, he exhorted them to innocence and purity of life, and left them as their true inheritance the virtues of charity, humility, and poverty. While the brethren were praying round him, at the words, 'Come to his aid, ye saints of God, run to meet him, O ye angels,' he fell asleep in the Lord, on the eighth of the Ides of August. Pope Gregory IX placed him among the saints.(The Liturgical Year, Volume 13, Book IV, pages 254-60)
Truly, a saint who would not compromise one iota; a saint who cared not for pleasing the world, but for what God entrusted him to do as one specially chosen to receive from the heavenly Mother of God the weapon to fight heresy: the holy Rosary, Mary's Psalter.
Saint Dominic, pray for us. We need Heaven's help more than ever!