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AI translation and audio

Hello everyone, today is Thursday the 11th, and it is the feast of Saint Barnabas, the apostle.

We continue our catechism on the principal virtues, the great catechism of Saint Pilis. I apologize for the microphone; I’m sorry, I don’t have all the equipment this time, so you will need to listen closely or turn up the volume.

We were discussing the principal virtues, and we had just looked at the Beatitudes, followed by the gifts of the Holy Ghost, and we had begun to address the question of the Beatitudes.

So, what are the Beatitudes? They are, in fact, the fruits of the gifts of the Holy Ghost. The Beatitudes are what the gifts of the Holy Ghost produce in our souls. There are eight Beatitudes: Blessed are the poor in spirit, which we find in Saint Matthew, chapter 5, I believe; I’m not quite sure, chapter 5, let’s look it up.

So, the Beatitudes. And the Beatitudes represent the wisdom of the cross. They are the opposite of the wisdom of the world. If you want wisdom, if you want the wisdom of the cross, read the Beatitudes. If you want to be wise according to the spirit of the world, you make the anti-Beatitudes. It’s simple, isn’t it?

Blessed are the poor in spirit; here it is blessed are the rich and the proud, according to the world. For theirs is the kingdom of heaven, and we could say blessed are the rich and the proud, for the earth belongs to them. This is what we see today, ultimately, to whom does the world belong? Well, to those who are filled with pride.

Blessed are the meek, for they shall inherit the earth. I believe we talked about this last time, so I won’t dwell too much on it. Blessed are the meek, blessed are those who mourn, blessed are those who hunger and thirst for righteousness.

So, what does it mean to hunger and thirst for righteousness? For they shall be satisfied. What does the catechism say? Those who hunger and thirst for righteousness are those who ardently desire to grow ever more in divine grace and in the exercise of good and virtuous works.

And I would say this is the work of each day, in fact. When we get up, we shouldn’t ask ourselves what we are going to do today, but rather how to fully take advantage of the day. Because there is a treasure of grace each day. Each day, we await a time on earth that is limited. Our body is fragile; each day it weakens, and one day it will fall.

So, we must make the most of our time, and this is the carpe diem, in the good sense, to do works of justice. We must tell ourselves, and by the way, do you know Saint Alphonsus Liguori? He made a vow; I do not recommend making that vow, to always do the best. Yes, but... what is best.

So, for us, yes, that’s it, the best is the enemy of the good.
The best is the enemy of the good, but still, you see, it means that, well, there was a particular grace that made it so...
That is to say, our will is always capable of doing good, always.
With the grace of God, I specify, because otherwise, we will fall into what is called voluntarism.
That is heresy.
Well, heresy is a mistake.
So, blessed are the merciful, for they shall find mercy.
So, what does it mean to be merciful?
It is those who love their neighbor in God.
Mercy is not, as we hear today, making excuses for everything and anything.
No, it is loving our neighbor in God and for God.
We do not love the sinner in his sin, but we love him when he goes to confess.
Confessing his sins, asking for forgiveness for his sins.
There you go, compassion for their spiritual and bodily misery, and the effort to relieve them according to their strengths and their state.
We all have, in a certain way, a possibility to lead people...
I know someone, recently, who told me, because he was with some young people who were discussing among themselves.
So, it seems that among the youth, the trend now is to insult each other to say that...
There you go, among themselves, you kind of this, kind of that.
And then, after that, hop, they act as if nothing happened.
So, this young Catholic told them, listen, but this is nonsense.
What is this?
Yes, but it's our way of...
No, no, that is not how it should be.
It is a lack of education.
When we are among ourselves, well, among friends, we try to have peaceful relationships, relationships of sympathy, there you go.
Of courtesy.
So, there you go.
So, blessed are the pure in heart, for they are those who have no affection for sin, there you go,
and keep themselves distant and especially flee from vice, from impurity.
So, I believe that this is really today the...
We are immersed in a climate of impurity.
And there, we really need to be careful.
So, the peacemakers, they are called the children of God.
They are those who maintain peace with their neighbor and with themselves
and strive to bring peace between those who are divided.
There you go.
So, I am told, yes, but there are times when we must still...
Ah, is someone arriving, perhaps?
I may not know them.
Ah, okay.
We must sometimes strike the table.
Ah, but you are not peaceful.
Yes, because...
Si vis pacem, para bellum.
That is to say, sometimes we must make small interventions, we are talking about children,
to restore peace, order, we are obliged to take action.
So, being peaceful does not simply mean being cowardly.
It means saying, well, we do not want trouble, we do not want problems in the household, with the children,
so I concede everything.
So, blessed are those who suffer persecution.
This is a very beautiful beatitude.
The last one.
"Blessed are the poor in spirit, for theirs is the kingdom of heaven."
There it is.
So, those who suffer persecution for the sake of justice.
The martyrs, pay attention, you see, because we cannot say that someone who dies for Islam, that they are a martyr of Islam, suffers for justice.
They will go to hell.
You see, those who have...
There you go, I tell you this, but it is the same for those who...
Other false religions, you see.
So, justice is the true justice of Christ.
For those who patiently endure mockery, blame, and persecution because of their faith.
You see, this is very important.
And of the law of Jesus Christ.
So, do not give up, I had read biographies of Christians, Protestants, who had been martyred, for example, in communist countries, all that.
Can we say that they suffered for justice?
Are they martyrs?
Not for Catholics.
Objectively.
So, you see, objectively, did they suffer for justice?
No.
Well, no, because in fact, one must truly suffer for the Catholic faith.
That's all.
Justice, truth, is the Catholic faith.
So, in the strict sense, they have...
Now, subjectively, pay attention, here I am speaking objectively.
Objectively, perhaps they thought they were doing what was best.
But objectively, we cannot call them martyrs in the strict sense.
There you go.
Is there peace without justice?
Well, no, obviously, there is no peace.
Why? Because peace is the tranquility of order.
So, for there to be order, there must be a...
We must repair the disorder.
So, there must be justice.
There is no justice, there is no peace without...
Or it is a false peace.
Like the peace of today.
You see, the UN...
The UN is peace, the law of the strongest.
So, it is certain that the strongest Americans crush everyone, that is peace.
But it is a false peace.
It is Pax Americana.
It is not Pax Christiana.
Pax Christiana, if we want, is the one that respects natural entities.
The nations.
There you go, that’s it.
This false peace, the individualistic peace.
The sword.
So, pay attention, the sword against error.
But peace, after all, is to separate light from darkness.
There you go, so, the Beatitudes, then,
what do the Beatitudes tell us, do they procure us glory?
Ah, pardon.
What does the diverse reward promised by Jesus Christ in the Beatitudes mean?
It...
So, it signifies all under various names the glory.
In fact, it is eternal glory.
It is interesting, in fact.
So, there you go.
So, that is why the true...
The true Beatitudes, we will only possess them in heaven.
Here below, can we still possess a certain Beatitude?
Yes.
We can be...
We can already have the...
Some, but not completely.
We can already have a certain...
A foretaste of eternal life.
There you go.
We see the saints who have already tasted a bit of heaven. Even through, for example, persecutions. Great trials. Well, they already had a little bit of that good hour of eternal glory. But in general, this is not always the case. When we... So, do the beatitudes only provide us with the eternal glory of paradise? Well, no. They are also means to make our life as happy as possible here on earth. You see? And that’s very interesting because we tell people, do you want to be as happy as possible here on earth? Well, read the beatitudes and try to apply the beatitudes. That is what Saint Francis of Assisi understood. He said, I think I am unhappy here on earth. So, I strip myself. He therefore embraced poverty. Failure, when you look, when you read the lives of saints, well, in fact, you find the beatitudes. In fact, that’s it. It is the life of the beatitudes. And we see, moreover, that is why in heaven, they are called blessed. But they were already blessed on earth. They were already blessed on earth.

So, we say, yeah, but today, it is no longer possible to be blessed, to practice the beatitudes because the world is too rotten. Response? Response no, there you go. Yes, but no, if we practice... So, yes, that is a means. But already, yes. But if we live, we try as much as possible to follow the Holy Ghost, you see, if we renounce ourselves, if we follow a little bit the spirit of the beatitudes, indeed, by uniting ourselves with the cross, the Mass, by uniting ourselves with the mystery of Christ through the rosary. Because the rosary is not just something done in itself. It is a means to associate us with the life of Christ. The Holy Virgin will draw us closer. And it is true that the rosary, well, you have a certain beatitude. Not that you have done extraordinary things by praying the rosary, but you are united with the mystery of Christ. There are people who say, it’s funny, my father, but when I do the Stations of the Cross, afterwards, I feel good. Because we enter, precisely, into the spirit of the beatitudes. Why are people unhappy today? Because, precisely, they are no longer associated with this mystery of the cross, of all that, of the beatitudes. It is enough to see, it is true that today, people are sad. There you go, it’s heavy and lost. And beware. There you go, the time of today, no justice, no peace. That is the time of today.

So, yes, it is a bit the time. But it is the time. But, make sure to tell yourself that it has always been through the centuries, it has never changed. But today, the problem is that, as Father Calmel said, evil is systematized, systematized. It is organized. That is what makes it so that few people escape it, in fact. The devil has taken control of the political world to systematize the... How does he call it?
The empire of sin. 
Finally, making sin easy. 
Imagine, I don't know, but just a century ago. 
All the means, for example, pornography. 
Today, you have it anywhere. 
It is accessible anywhere. 
There is a 3-year-old child who has access to pornography. 
But, a century ago, it was unimaginable. 
Even adults, it was still... 
There were engravings, things that circulated, but sometimes, it was very rare. 
Father Emmanuel, for example, from Maine-Île-Saint-Loup, who was the priest of his village, which is near Troyes, 
there you go, a small village. 
So, there was an old liturgy, there were Compline, he had initiated his parishioners to the offices, Vespers and all that. 
So, there was a life. 
He said... 
Now this might surprise you, huh. 
Well, men did not commit impure sin. 
In the past. 
No? 
In his village, you see. 
They had a Christian life, so there was no... 
There was no... 
There was no... 
You see. 
They had a spiritual life, you know. 
So you say, but no, no, no, no, no. 
When today we confess, it’s a tidal wave, you see. 
Yes, yes, yes. 
And I think that is what makes it... 
So, obviously, why has it come to this point? 
Because precisely, people have become mired in the flesh. 
There you go. 
Then, the Beatitudes. 
Those who follow the Beatitudes receive only... 
Yes, I have already read that. 
So already, some rewards here below. 
There you go, that’s it. 
They enjoy a peace and an inner contentment 
that are the principle, albeit imperfect, of eternal happiness. 
We already see the saints, at the end of their lives, 
they were no longer of this world. 
You see, they already had a sort of... 
We see Padre Pio. 
They already tasted eternity. 
It is not to say that they were indifferent to what was happening, 
but they were already in the beyond. 
You see. 
They are said... 
Moreover, they died in the odor of sanctity. 
There was already something emanating from heaven. 
There you go. 
It’s true, Mr. Abbe, it has been centuries that this has lasted, 
but today, it is reversed. 
The inverses are having a great time. 
The inverses. 
So, can those who follow the maxims of the world say they are happy? 
Well, no, obviously. 
You see. 
Those who follow the maxims of the world are not happy 
because they do not have true peace of soul 
and they run the danger of being damned. 
So, not only are they not happy here below, 
and then, after, there is the danger of damnation. 
There you go. 
There you go. 
Institutionalization of sin. 
Yes, that’s it. 
That’s exactly it. 
Institutionalization of sin. 
That is what Father Calmel says. 
Read Father Calmel. 
If you really want... 
It’s recent. 
He was a theologian who was close to a Dominican, 
close to Bishop Lefebvre. 
It’s not him, it was another. 
No, then no, I think you are confusing him with another. 
Yes.
Father Calmel was a Dominican. Great, great, he was contemplative and truly deciphered the modern world theologically. So really, it is worth reading him. There you go. And we come to the works of mercy. And I told you last time, it is really necessary that... To maintain, indeed, to live from charity, we must perform works of mercy. Because, you see, what are the works of mercy for which we will be held accountable on the day of judgment? The good works, there you go. The good works for which we will be asked for a particular account on the day of judgment are the works of mercy. Therefore, we must accomplish, regardless of the Christian, we must accomplish works of mercy. Whether we are poor, whether we are rich, whether we are yellow, black. Because the works of mercy, in fact, mercy, that means heart, a heart that bends towards misery. There is cordia, which bends towards the misery of man. And this is the spirit of our Lord. Our Lord came to earth, He bent down to the misery of man to pull him out of sin.

So, what do we mean by works of mercy? These are the works by which we help, we help, the spiritual or bodily needs of our neighbor. So, there are works of corporal mercy. Thus, giving food to those who are hungry. Today, it is... So... Yes, but the problem is that... Yes, I will explain later. So, giving drink to those who are thirsty. Clothing those who are naked. Sheltering the strangers. Visiting the sick. There, you see, that would already be better. Visiting prisoners. And remembering the dead.

So, you have noticed that it is quite difficult, the works of mercy, ultimately. It is quite difficult to accomplish. Because why? We live in a socialist world where everything is taken care of. Well, social-capitalist. The problem is that. And then, moreover, today the State operates on your goods to distribute to people. Well, supposedly distribute to people. In fact, distribute to people who are not necessarily the most interesting. While the works of charity, it is you who are the master of your goods and who perform the works. You see? In fact, today, we are deprived of merit. Taxes deprive you of the merit of giving.

So, the works that are more interesting for us are the spiritual works of mercy. So that, everything is there for us, that is what we must do. I believe we talked about that last time. So, advising those in need. So there, indeed, really doing a work of teaching. Advising. Today, people are disoriented. But for that, one must be anchored in the truth. One must truly be anchored in the truth. And today, spiritual advising is the good doctrine. Instructing the ignorant, which comes back a bit to that. Exhorting sinners.
So today, if you say that there is someone who is a sinner, you are labeled a fascist.

So, console the afflicted. This does not necessarily mean to be overly sentimental, but it also means to explain to them the meaning, if you will, of their suffering. Why and how to benefit from the sufferings they are going through. And then help them out of it.

Forgive offenses, there too. Forgive offenses. This is what we say in the Our Father. Forgive offenses as we forgive those who have offended us. So when we say this, it also means to forgive on a personal level. You cannot say, "Yes, such-and-such has harmed my family. There is a common good, you see, that is affected." Or even, for example, when a priest is insulted. It is not just about the person. I can forgive on a personal level. You see, the mayor of Cologne, for example, who imprisoned me. On a personal level, I forgive him. But the problem is that he did not attack my person. He attacked the Catholic priesthood. So that is troublesome. You see, I cannot. That is why I filed a complaint. Ah yes, I filed a complaint because I say there, it is as a priest that he... Yes, yes, they classified the... Yes, yes, they put that. It is a closed case. But you see, the spirit is still there. We must be careful. The Church is going to be destroyed.

Pardon? The Church. Is the Church going to be destroyed? They would like to destroy it. That, he has still not moved.

So, the problem is not exactly the same problem that is happening in Paris. The bishop, you know, the bishops, the bishop in Paris has not moved. Monsignor... By the way, I invite those who are listening to us to call the diocese of Paris. And do the same, indeed, to the diocese of Laval as well.

There you go. Call Monsignor... What is it? Dupont. Monsignor. And Mathieu Dupont. And tell him, Monsignor, why do you not take action for this 11th-century church, while there are faithful, while there are people who have money to restore it, and the mayor, there you go. If the bishop said, it’s over, I lift the disaffection, he can do nothing more. Well yes. And the mayor will comply. Well, he can do nothing more, it’s over. I return it to worship. There you go.

So, it is enough... There you go. There is no need for money. It is simply enough to call... There you go. Take your courage in both hands. Call the diocese of... Oh, he is transparent. There you go. We do not see him. No waves. No waves. He is an ovagist. Oh! Yeah, that’s... There you go.

So, forgive offenses. Fifth work of spiritual mercy. So, be sure to distinguish. Yes, be careful. Patiently bear with annoying people. That, for example, is a person who calls you for an hour. Well, there you go. That’s... There you go. And then, very importantly, pray to God for the living and for the dead.
It also means that to pray is to offer Masses. What is the great means to deliver souls from purgatory? It is the holy sacrifice of the Mass. There is the rosary, of course, but we know that it is very effective. And I think to myself today, you see, since there are Masses, there are many fewer, is it... Are the new Masses pleasing to God? We ask ourselves questions. So, when we see the number of deaths today, we say, well, no. So, there are many who must be in purgatory for a certain time. So, there you go. There is a work, there is truly a very great work of Mercy. When I see the crowd during the Léon 14, I don't know. Yes, but then, all these crowds, in fact, it's a bit... It's the worship... No, that's a bit the side... Yes, it's the worship of the person. You see, it's not faith. All these great gatherings... Well, there may be a bit of faith in that, but the problem is that we see more the human side, you see, the worship of the person, like John Paul II. John Paul II was the same. It was a bit the worship of the person to the detriment of Catholic teaching. There you go. He is in France now. He is going to go to France. One day, the Mass, the Mass. The problem is that afterwards, he should say things, he should put things back in place. So, questions. People who say it's the fault of the satanists, go complain to God and see if He agrees. So, I am not a Christian, but I understand your ideas, that there are logical truths in what you say. Good. How to forgive what continues? How to forgive? Well, yes, there are people who harass you. There are people like that who do not let you go. I only have people like that who harass you. And it can become very hard. It is very hard to bear. It is very hard to bear. Well, yes, but when you cannot, and when there is, for example, harassment over the Internet, or things like that, there are people who are victims of that. It is not always possible. It is not always possible. There you go for the works of Mercy. So, we now come to sins and their species, and their main species. So, this somewhat relates to what I had said about confession. But it is very surprising because there are people, when they confess, they do not know what is a mortal sin, what is a venial sin. There you go. So, there is already a first distinction: original sin and actual sin. So, there is a little funny story about this. It is a little child who goes to confess. Then, the priest is very impressive in the confessional. So, the little child is scared. You know, he has his little list of faults. No, he did not make his list. He tries to remember the faults he has committed. And then, the priest says...
"What sin have you committed, my little one?"
Then, the priest, the child, he says,
"Well, I have committed original sin."
There you go.
So, we all have original sin,
but we have not committed original sin.
We commit actual sins.
Now, actual sins,
that is to say, according to the acts we have performed,
will indeed increase within us
the wounds of original sin.
That is clear.
So, we have two kinds of sins.
Thus, original sin, actual sin.
Now, original sin,
which is denied, by the way, by the new Church,
you look, you read the Second Vatican Council,
there is not a word about original sin.
Not a word.
Yet, you cannot understand
the mystery of redemption
without original sin.
So, remember well the definition of original sin.
The definition of original sin,
you have to almost...
There you go.
It is the sin
with which we are all born,
there you go, without exception,
except for the Holy Virgin, of course, and our Lord,
and which we have contracted,
we have contracted,
so how?
by the disobedience of our first father, Adam.
So, how to explain that there is a physical consequence
of a fault of an ancestor,
and that it is not we who have committed the act,
and we suffer the cause.
Why?
So, I look.
There you go,
it is almost that,
humanity is one,
something is still missing,
humanity is one,
and Adam,
and Adam is the head of humanity.
There you go.
In that capacity,
he would not have been the head,
if you will,
he would have been a mere soul,
he would not have...
There you go.
That is why, by the way,
we speak of Christ as the new Adam.
Yes.
It is clear, the new Adam.
There you go.
So, interesting thing,
if Eve alone had sinned,
and Adam had not sinned,
would we have had original sin?
No.
No, because she was not the...
So, it is by Eve's fault
that Adam sinned, of course.
Yes.
And by the serpent,
well, we know the rest.
But,
ah there you go,
so we did not sin Adam.
So, I tell the children,
you take an example,
if, for example,
the president of the Republic declares war,
I don't know, say, Russia,
you see,
I take a purely random example,
well, if the Russians send a bomb
on France,
it is we who receive the effects.
But the fault, you see,
is the leader.
We always...
It is certain that we pay...
That is where we see the importance, you see,
of the leader in human society,
of authority.
There you go.
So, that is...
We understand original sin by that.
And so, we suffer the same failings,
this spirit of disobedience
in relation to God.
So, what are the consequences?
So, original sin,
the wrongs caused by Adam's sin are...
are what?
Deprivation of grace.
So, what is grace?
You remember,
it is a friendship with God.
Gratia, it is what makes us...
In fact, gratia,
we can take it in different ways.
It is what makes us pleasing to God.
So, we are displeasing.
we are graceless.
You see?
That's it, the word grace.
We are deformed.
We are revolted.
We are curled-up beings.
Mélenchon.
Mélenchon.
He is the demon.
There you go.
I speak of sin.
There you go.
So, the first thing,
losing grace,
is the most serious.
The second serious thing
is the loss of paradise.
It's logical,
because what?
Paradise
is the extension,
heaven,
is the extension of grace.
You cannot enter
into a kingdom
that is the kingdom of grace.
You are in...
It's the parable,
you know,
of those who are not clothed
in the wedding garment
and who,
when the king enters,
he says,
what is this man doing
without the wedding garment?
He has an incompatibility.
He does not have grace.
He is deformed.
He cannot enter
into the kingdom of grace.
So, another aspect
is ignorance.
Now, this is important.
This is what we call
a wound of the intellect.
A vulnus.
We call it in Latin.
The vulnus.
I do not want to say.
It doesn't matter.
It is the wound of the intellect.
So,
this does not mean,
yes, however,
there are very intelligent people,
who have a very high IQ.
It is the wound of practical intelligence.
We will have difficulty
choosing
what is morally good for us.
You see?
We will always rather choose
what is easy,
what is...
We will be fine.
Today, there are people...
On the other hand,
there are very intelligent people.
Yes.
So, this is at the level of intelligence.
We have difficulty
orienting our lives
towards good.
We will more...
There you go.
The second wound
is the inclination to evil.
So, this is the wound of the will.
This is what we call
the vulnus malitier.
The will will be...
So, it will be weak.
Weak,
if we tell you,
wait,
you have a time of prayer
or you have a time of celebration.
We might lean towards a scheme.
The third high consequence,
death.
So, why is death
a consequence of original sin?
Death is a consequence
of original sin.
So,
the sin,
so, it is rather...
Because, in fact,
before sin,
there were what we call
the preternatural gifts.
Man was immortal.
Yes.
From the moment
he lost grace,
he loses the gift of immortality.
There you go.
It is the gift of immortality
that has been lost.
You remember,
in youth,
it is said that
man could eat fruits
and the fruits would regenerate him.
The fruits and the trees of life.
The tree we call
the tree of life
which regenerated man
and allowed him
to keep his youth.
There you go.
And not to die.
So, normally, there,
man should have reproduced,
not have the wound,
disordered wounds,
you see,
and not die.
And also transmit
all his intellectual heritage.
Death and all other miseries,
that is to say, work,
the obligation of work,
the obligation of...
And then, for example,
you see,
the woman who will be...
So, the woman
is to obey the man.
But then,
Is Eve, before original sin, supposed to obey Adam? And this is very interesting because people say, "Oh no, it is because of original sin that today, women are persecuted by men." No. Even before, in the state of nature or in the state of grace, Eve was to obey her husband. Yes, indeed. He says this because today, in wedding masses, they remove the epistle, you know, where Saint Paul says that the woman must be submissive to her husband. Oh, scandal! Tyranny! No. There are two broadcasts where Lord Williamson speaks. Yes, on this, Lord Williamson has preached a lot about the role of women. It was in Saint-Aignan that we went a few years ago. He gave a conference on the place of women. There you go. I like it. Catholic teachings are much more interesting than today’s silly distractions. Oh yes. There are people. Thank you, sir. But yes, because it touches the core of our life, obviously.

So, original sin, how is it erased? Baptism. Baptism. It is the holy baptism. There you go. So now, we will quickly pass over original sin. We now arrive at actual sin. So, actual sin is very interesting. How do we define an act, a sinful act? It is one that man, having reached the use of reason, commits by his free will. There would not be... There is not only the knowledge of evil, there is also the malice, that is to say, the act of choosing... It is not good, but there is not only the knowledge of evil. There you go.

So, be careful. Do you... When you commit sin, do you choose... Do you say, "Ah, I will do evil." That is evil, I choose evil. No. No. That is to say, we choose evil, as moralists say, under the appearance of good. Always. Always, always, always. We get fooled... It will do good. There you go. It is under the appearance of good. So, that is why, you see, it is there that we see that our intelligence is damaged, practical intelligence, because instead of saying, "Look, there is a trap," we say, "Oh, it’s beautiful, the lovely apple." You see, the lovely apple. Well, well. The lovely apple and we get fooled.

So, what does the devil do today, precisely, to push us to sin? He will not appear to us as the devil that he is. He will take on sympathetic appearances. So, I have taken back. Yes. So. It is good, I believe I sent it to you. Yes. It is regarding the Antichrist. In fact, he will be very kind. Ah, very. Very. Very seductive. There you go. With miracles. He will... He will present himself as he is. He will blend in well with the masses. And there, it is the trap. The summit, in fact, of the soul. That is why, you see, for example, people are a bit disturbed.
with the Vatican II Council because the demon, finally, over time, becomes more cunning to make man fall. So, he will present an evil, well, a good that is almost perfect, but there is the little thing that is not right. You see? Remember well the adage, bonum est integra, the good is integral. There is not an ounce of evil in the good. If you have a simple cracked house, it's over. The good is integral. A true religion is integral. There is no, our Lord, if you try to find sin, you are not in God, there is no sin. Everything is true, everything is good, everything is perfect. Good. Bonum est integra. Malum est quo cuм quo defectu. Evil is something where there is a little defect. So be careful, because often, I would say, most people say, yeah, but that's not too bad. I’ll give an example. One day, a doctor came to see me and said, "Monsieur l'abbé, can I perform heart transplants?" I said, "No, it is forbidden. The Church forbids heart transplants because, in fact, we must take a living beating heart, that is to say, alive. Now, it is a vital organ, like others, for example, the liver, it is a vital organ. And so, you kill the person." "Yes, but she is in a coma." I have the passion. How do legislators define death today? They tell you, the person is in a coma, in cephaloplas, in cephaloplas. In cephaloplas, and they tell you, this is the definition of death. No, I say, no, the definition of death is when there is no more movement and when a vital organ no longer moves. And the heart, I’m sorry, is a vital organ. If the heart beats, let’s say, you know what the doctor told me at that moment, he said, "Yes, but you know what we do? We inject products..." The rates? No, not the rates, no, a product... Not anesthetic, a refrigerant, that’s it, a refrigerant to slow down the heart rate. And he said to me, "But Monsieur l'abbé, the person is almost dead." Almost? I said, "But you tell me she is not dead, she is almost dead." And I told him, Pidouze had given a moral principle that in doubt, if there is something still beating, still moving, in doubt, life prevails. There you go. So, I come back, it’s a principle bonum est integrum. The good is integral. The good cannot be... There cannot be... If you have a single particle of evil, it’s over. It is no longer divine. It is not divine. What is divine is perfect. There is only the Catholic religion, precisely, which is true because it is perfect 100%. There is not an ounce of error. You have an image like that in Buddhism, you struck me. By the purity of faith, he compares it to a story of lacquer. There you go. He said, there, the faith is pure, but if there is a piece of cracked paw that falls in there,
it is finished. 
It is like a tablecloth. 
A white tablecloth. 
You make a small stain, 
it's over. 
It's there. 
I am told, 
well no, 
the problem is that the Buddhist was wrong. 
It was brutal. 
So, current sin, we have deviated a bit, 
but not so much, 
because in fact, precisely, 
I say, we commit sin 
by our free will, 
because the will will direct itself towards apparent goods. 
So, second question, how many kinds of current sins are there? 
Now, this is really important, 
because it makes us aware of our responsibility. 
You see, socialism today disempowers people, 
Catholicism empowers, 
that is to say, reminds us that we all, 
we will be judged on all our acts. 
All, all, all. 
There will not be a single act 
that will escape the final judgment. 
And that is why it is important 
when we examine our conscience 
to say, there are two kinds of current sins, 
mortal sin, and venial sin. 
So, mortal sin, and it is not, 
it is not mortal sin, it is not an invention like that, 
after, by theologians, 
it is what corresponds indeed 
to evil. 
Mortal sin, then, is a disobedience 
to divine law by which one seriously fails 
in one's duties towards God, 
towards one's neighbor, and towards oneself. 
So, there is something serious, a serious disorder. 
People like that, they feel well, 
we knew, that they carry something within them, 
and it is not, we are going to die, 
after having committed a mortal sin, we do not die, 
but the soul, it is, 
it is broken, it is broken. 
So, why do we call it mortal? 
Because precisely, it will bring death 
to the soul by making it lose 
sanctifying grace. 
The soul, it is... 
So, what is sanctifying grace? 
It is the life of the soul 
as the soul is the life of the body. 
So, in a certain way, there are people 
who live in a state of sin, 
who are very much alive physically, 
but their soul is no longer pleasing to God. 
So, what are the harms done to the soul 
by mortal sin? 
Well, it deprives the soul of grace 
and of friendship with God. 
It makes it lose paradise. 
It deprives it of acquired merits. 
That is to say, all the... 
I explained it. 
It deprives it of acquired merits 
and makes it incapable of acquiring new ones. 
So, that is to say that if afterwards, 
in a state of sin, you do things, 
very beautiful things, 
but you are still in a state of sin, 
it is worth nothing 
for eternal life. 
And all the merits that have been acquired, 
the efforts, I don't know what, 
very complicated things, 
well, all of that is lost. 
Fourth thing, it makes one a slave 
of the devil. 
There you go, the devil has a particular hold 
over the soul that is in a state of sin. 
So, you see, it explains well 
the world of Adherne. 
The more the world is in a state of sin, 
the more the devil is powerful over people. 
There you go. 
Imagine that people say
today,
well,
let's go,
we're going to confess.
Well,
you would see,
things would change,
but it would be astonishing.
It would be very surprising.
an entire nation
that returns
and asks for forgiveness
and does penance
and confesses,
the devil,
it's over.
They are there.
There you go.
I hope the battery
will hold out.
It's good.
There you go.
then,
the main consequence,
there you go,
the infernal suffering
is also
the punishments
of this life.
We must understand this well,
all the misfortunes
that happen today.
there is this,
there is that,
there are even
climate regulations,
all that.
It is true that there is that,
but there are effects,
unimaginable collateral effects.
And that is why,
to help us understand,
in fact,
why there is hell
and why there are pains
so that we can understand
what the gravity of sin is.
Otherwise, we wouldn't get it.
We are a bit hard-headed
where we do not understand sin.
Man understands many things
but does not understand sin.
He does not understand.
So,
besides the gravity of the matter,
what is needed to constitute
a mortal sin?
Now, this is very important.
Very important.
I will tell you,
it's a question.
Is a patient receiving a heart transplant a sinner?
Yes, yes.
A patient, well yes,
let's say,
he is not a sinner, but well,
he is doing something that is not ordered.
He does not have the right.
He can receive a transplant
of an artificial heart,
but not a heart from another person
because that means
that in fact, there is another person who has...
What people tell you is that when there is an abortion,
they take organs from a living being.
So, in addition, there is something else.
No, but there, abortion, that is quite criminal, there is no doubt.
But you see, we say, yeah, but there we take the heart of someone, for example,
and all that.
Yes, but in fact, yes, but she is almost dead or she will die, there you go.
In any case, you do not know.
You are not the master of destiny, you must let it...
Maybe there are people who are...
There is a temporary brain death, we have people like that,
who have been in brain death for a certain time
and who woke up after a few weeks.
That is what Father Fille told me.
There have been many things like that,
there have been near-death experiences,
he told me, yes, but there are people who come back to life.
So, yeah.
Yes.
When it is brain death, if the heart restarts and wakes up, it is a vegetable.
Be careful, if the heart stops, yes,
but there the heart is beating.
I am talking about a beating heart.
I am talking about doing a transplant.
The heart transplant, in fact, we take a beating heart or almost, you see,
they slow it down with refrigerants, I don't know how they do exactly,
to take hearts.
There you go.
So, what must be done to make something a grave sin? So,
It is necessary to have a grave matter.
So, what is grave matter?
I will explain that.
Then, knowledge is required, so the matter, the knowledge to commit sin.
Thus, there are two elements.
So here, they will introduce what we call adversance.
Adversance.
Adversance.
Now, does it mention grave matter here a little bit?
Not so much, right?
In the end, there is not much...
Grave matter, for example, if I take it in relation to God, a matter that would be grave in relation to the good Lord would be, for example, if we attack, if we insult God directly in what He is, we blaspheme.
Right away, a blasphemy is grave.
Or religions, or apostasy.
You leave the religion that God gives you.
So, all in relation to our neighbor, it is what will seriously harm our neighbor.
In justice, for example, theft, if you steal 50 euros from a poor person.
Well.
We say it is a day's work for a worker.
I don’t know how much that would be.
That would be 100 euros, perhaps?
100, 120 euros.
A day's work for a worker, if you steal that, it is grave matter.
Because it is true that a day's work is not a small thing.
Charity, for example, also towards our neighbor or ourselves, for example, false testimony or harassment, for example.
Or even ѕυιcιdє.
To kill oneself, well, obviously, there is no doubt.
Murder, theft, slander, hatred of neighbor.
Hatred too.
Hatred of neighbor.
Without there being formally, for example, do I simply have hatred in my heart and it does not pass to acts?
Well, that can be grave, even if it does not pass to acts.
So there is also in relation to...
What is grave is in relation to the infractions against the commandments of the Church.
For example, not sanctifying Sunday.
I am a Christian, but on Sunday, I do my gardening, I go cycling, I go fishing.
There you go.
We must sanctify Sunday.
Ah, but I cannot go to Mass, I am sick, there is no traditional Mass.
I sanctify my Sunday, I spend an hour in prayer, I give an hour to God.
There you go.
In prayer to sanctify my Sunday.
Not fulfilling one’s Pascal duty means not receiving Communion, not confessing at Easter.
Yes.
It is grave.
It is grave, well yes.
We can confess at Easter.
In fact, we say that one must confess, that is to say, if you do not have any mortal sin, strictly speaking, you must fulfill your Easter duty, receive Communion.
But to receive Communion, most of the time, one must confess, since we commit sins.
That is why we say to fulfill one’s Easter duty, it means to confess.
People associate fulfilling their Easter duty with confession, whereas in fact, it is more about Communion.
Because the Church considers that if you do not receive Communion at least once a year, your soul is dead.
And you no longer live.
So I know some elderly people...
who confesses quite rarely, but who communes, there you go, because in a certain way, they feed on Christ, so life is in them. So there you have it, what we call grave matters. And then, of course, the second thing, the advertence to the act. You must not be a zombie and, I don’t know, in a state of sleep, and then there you go, the advertence, pay attention to the act. And then, of course, the consent of the will. The will must be fully consenting to what it has done. If someone puts a gun to your temple and says, you do this, we can think that the will is not at 100%. So there you have it, a bit for the... So, what is it... So the effects, we have seen that, the effects of mortal sin, the punishment inflicted by God. Now, venial sin, venial sin, so it is a slight disobedience to divine law by which one only slightly fails in some duties towards God, towards one's neighbor, and towards oneself. So, we must be careful because you see, confession is made for... strictly speaking, only for mortal sins. I say this, be careful, there are people who confess these venial sins. But in itself, it is made to regain grace, confession. Venial sin is a sin where we do not lose grace. So, that is what the catechism says. There you go, because it is light compared to mortal sin which does not cause the loss of divine grace and because God forgives it easily. There you go, there is a disorder, yes, but not to the point of making us... A venial sin is not very beautiful, of course, but it does not deform us to the point of losing divine friendship. Now, the catechism does give a little warning. So, we should not make too much of venial sin. It would be a great mistake because venial sin always contains a certain offense to God. You see? God is infinite. So, even a small disorder in the face of God is something... let’s say it is serious, no, but it is not blessed. Either because it causes quite serious harm to the soul. For example, someone who steals a little, lies a little. And then especially, venial sin will be the door to mortal sin. The devil knows very well, for example, someone who lives well, who is quite upright, who is quite... there you go, he will not tell him, well go ahead, commit a big, dirty, grave sin, no. He will introduce him, he will... for example, you don’t pray, you pray less, you don’t do your rosary, you sanctify your Sunday less, pou, pou, pou, pou, pou. And then finally, he ends up in grave sin, there you go. So, questions. Hello father, as a Christian, should one quit their job if they work in a pharmacy, ah yes, and the medication and we... So, I don’t know, there are phrases, there is a word missing there.
the medication of euthanasia, what to think then, what is yes? Someone who works in a pharmacy, it is certain that today I do not know how one can be Catholic and a pharmacist. Yes, because you are currently selling products that are harmful. So either you have a priest who tells you, "No, it's fine, we can do anything," or run a sex shop, for example. It is true, there are examples. No, but for example, a tobacconist who has pornographic revenue from his side business, can he remain a tobacconist? No, he must sooner or later leave. I know someone in that situation, and I tell them they must leave their job as soon as possible, change jobs, because there you are participating in sin. Games are less serious because, well, it can be serious, but because of the people who indicate them, but in itself, the game is not serious. But a single pornographic magazine, that is really unacceptable. So there you go. Yeah, yeah, but it doesn't matter, we know that the pharmacist endorses this. It's the same; they sell abortive products, contraceptive products. They are obliged. I knew someone who worked in a pharmacy, and this person had made a conscience clause. She told her boss, "If someone wants to buy a contraceptive product, I will not sell it." That was accepted. The boss is not Catholic, so he said, "Okay." In any case, a Catholic who holds that, I would say, commits as many mortal sins as those who sell contraceptive products. Yes, there are jobs one cannot do.

Hello, peace as a Christian. So I hope I have answered the question. Much of what can save is communication among the faithful. Yes, and that is all that the priests tell you. Each is supposed to exhort their neighbor and the faithful. For example, there are certainly people who in good faith do things they thought were good, and then they are told. For example, there are people who say, "Monsieur l'Abbé," many things like that. The Eucharistic fast? Yes, it is one hour. No, it is not one hour; it is three hours before communion when you receive our Lord. You must be fasting three hours before. There you go. Water, there is no problem. There are people who do not know; you have to tell them. It’s all very simple.

Obstruction of worship? No, it is not an offense. I think obstruction of worship is the act of preventing a profanation. It is even the opposite; it is very good to prevent a profanation, to prevent prominent figures from, I would say, profaning a church. No, it is very good. But I tell you, it would be better to call a rich man, that is, Monsignor Rich, the Bishop of Paris, and to harass him to say, "You must react and say that what has been done in these churches, which are dedicated exclusively to worship, is...
Criminal, but I know that the rich, I think that the rich must be attached to the lodges, it is not possible to be attached to the lodges. So, there you go, you can call Monsignor the rich on my behalf, and listen to him. I tell you, he says, "You are losing your hair." No, thank you, yes, I am pulling my hair out, I am losing my hair. I will, I, my father, you must write a letter every day to the president. I believe that it will say, I believe that it is not very much. You only have to go there, they say, "Here is a time." So, continue, well, there you go. So, the catechism, we will finish in fifteen days, and we will see about the question of sins, about the function of the... Have a good evening to you, and see you soon.