Wednesday, November 24, 2010

Burning Heresy

And many of them that believed, came confessing and declaring their deeds. And many of them who had followed curious arts, brought together their books, and burnt them before all…        (Acts 19:18-19)





JM + JD

Question:
Does Holy Mother Church encourage the burning of heretical books?

Answer:
YES!

Many times Catholics are given heretical Protestant bibles by those agents of Protestantism in an effort to "convert" the Catholic to whatever flavour of "christianity" the Protestant belongs to. The question arises, what to do with Protestant bibles? If we look in the Catechism of Pope St. Pius X he gives us the answer:

32 Q: What should a Christian do who has been given a Bible by a Protestant or by an agent of the Protestants?

A: A Christian to whom a Bible has been offered by a Protestant or an agent of the Protestants should reject it with disgust, because it is forbidden by the Church. If it was accepted by inadvertence, it must be burnt as soon as possible or handed in to the Parish Priest.

33 Q: Why does the Church forbid Protestant Bibles?


A: The Church forbids Protestant Bibles because, either they have been altered and contain errors, or not having her approbation and footnotes explaining the obscure meanings, they may be harmful to the Faith. It is for that same reason that the Church even forbids translations of the Holy Scriptures already approved by her which have been reprinted without the footnotes approved by her.


We are to "reject it with DISGUST" and told that it must be burnt as soon as possible!
No doubt many if not all the Novus Ordo catholics will shudder at the very thought of burning the bible of our "separated brothers and sisters" however this command is very clear in the Catechism so, 
the next time your friendly neighbourhood heretic hands you a bible have your kindling handy..

Tuesday, November 23, 2010

Thanksgiving is a Catholic Holiday!




JM + JD

My dear readers,

As we Americans celebrate the secular holiday of Thanksgiving, many of us do not really know the REAL story behind the holiday. Most people think is is about Protestant Puritans and Red Indians sharing a meal together however; the true origins of this "feast" are actually Catholic!

 The FIRST Thanksgiving was NOT in 1621 Plymouth with Protestant Pilgrims, rather, it was in 1565
  Here in Florida (St. Augustine) with Catholic Spaniards and Red Indians.

Squanto (The Indian we all learn about as school children) was the Indian who mediated between the Pilgrims and the Indians. Squanto had actually been enslaved by Protestant English but he was freed by Catholic Spanish Franciscans. Squanto was then baptised and became a Catholic.

So, in the end it was a baptized Catholic Red Indian who orchestrated what became known as Thanksgiving even in 1621.

So, remember this coming Thursday that Thanksgiving is a CATHOLIC Holiday,

Sunday, May 16, 2010

Words of wisdom from the past





 BISHOP ANTONIO DE CASTRO MAYER'S
LETTER TO POPE PAUL VI
WITH RESPECT TO THE PROMULGATION OF THE NOVUS ORDO MISSAE

GIVEN AT CAMPOS, BRAZIL ON SEPTEMBER 12, 1969

Most Holy Father,
After a close examination of the Novus Ordo Missae, which will enter into use on November 30 next, and after having prayed and reflected a great deal, I consider that it is my duty, as a Catholic priest and bishop, to lay before Your Holiness my anguish of conscience, and to formulate, with the piety and confidence that a son owes to the Vicar of Christ, the following request.
The Novus Ordo Missae shows, by its omissions, and by the changes that it has brought to the Ordinary of the Mass, as well as by a good number of the general rules that describe the understanding and nature of the new missal in its essential points, that it does not express, as it ought to do the theology of the Holy Sacrifice as established by the Holy Council of Trent in its XXII session. The teaching of the simple catechism cannot overcome this fact. I attach below the reasons that, in my opinion, justify this conclusion.
The pastoral reasons that could, perhaps, be invoked, initially, in favor of the new structure of the Mass, cannot make us forget the doctrinal arguments that point in the opposite direction. Furthermore, they do not seem to be reasonable. The changes that prepared the Novus Ordo have not helped to bring about an increase in the Faith and the piety of the faithful. To the contrary, they remain very disturbed, with a confusion that the Novus Ordo has increased, for it has encouraged the idea that nothing is unchangeable in the Holy Church, not even the Most Holy Sacrifice of the Mass.
Moreover, as I indicate in the attached reasons, the Novus Ordo not only fails to inspire fervor, but to the contrary, diminishes the Faith in central truths of the Catholic life, such as the Real Presence of Jesus in the Most Holy Sacrament, the reality of the propitiatory Sacrifice, the hierarchical priesthood.
I hereby accomplish an imperious duty in conscience by demanding, humbly and respectfully, that Your Holiness might deign, by a positive act that eliminates every doubt, to authorize us to continue using the Ordo Missae of St. Pius V, whose effectiveness in bringing about the spread of Holy Church and an increase in the fervor of priests and faithful has been proven, as Your Holiness reminded us with so much unction.
I am convinced that Your Holiness’s fatherly kindness will bring to an end the perplexities that have risen in my heart of a priest and bishop.
Prostrate at Your Holiness’ feet, in humble obedience and filial piety, I implore your Apostolic Benediction.
+ Antonio de Castro Mayer
Bishop of Campos, Brazil
COMMENTS ON THE NOVUS ORDO MISSAE
The Novus Ordo Missae consists in general norms for the text of the Ordinary of the Mass. Both the text and the norms propose a new Mass that does not consider sufficiently the definitions of the Council of Trent concerning this matter, and constitutes, for this reason, a grave danger for the integrity and purity of the Catholic Faith. We have only examined here a few points, that, we believe, establish that which I have affirmed.
I.  Definition of the Mass
In its no.7 the new Ordo gives the follow as a definition of the Mass:  "Cena dominica seu Missa est sacra synaxis seu congregatio populi Dei in unum convenientis, sacerdote praeside, ad memoriale Domini celebrandum. Quare de sanctae ecclesiae locali congregatione eminenter valet promissio Christi: ‘Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum’" (Mt. 18:10) 1.
In this definition:
  • There is insistence on the Mass understood as a meal. Moreover, this way of seeing the Mass can be found frequently, all along the general norms (cf. v.g. nos. 8, 48, 55d, 56 etc.). It seems even that the intention of the new Ordo Missae is to inculcate this aspect of the Mass, to the detriment of the other, which is essential, namely that the Mass is a sacrifice.
  • In fact, in the quasi-definition of the Mass given in article 7, the character of the sacrifice of the Mass is not signified.
  • Likewise, it attenuates the sacramental character of the priest, that distinguishes him from the faithful.
  • Furthermore, nothing is said of the intrinsic value of the Mass, independently of the presence of the assembly. Much to the contrary, it is supposed that there is no Mass without the "congregatio populi", for it is the "congregatio" that defines the Mass.
  • Finally, the text allows a confusion to exist between the Real Presence and the spiritual presence, for it applies to the Mass the text from St. Matthew which only concerns the spiritual presence.
The confusion between the Real Presence and the spiritual presence, already seen in article 7, is confirmed in article 8, which divides the Mass into a "table of the word" and a "table of the Lord’s body". But it also hides the aspect of sacrifice in the Mass, which is the principal of all, since the aspect of a meal is only a consequence, as can be deduced from Canon 31 of the XXII session of the Council of Trent.
We observe that the two texts from Vatican II, quoted in the notes, do not justify the concept of the Mass proposed in the text. We also note that the few expressions, that are more or less passing references, in which are found expressions such as this, at the altar: "sacrificium crucis sub signis sacramentalibus praesens efficitur" (no. 259) are not sufficient to undo the ambiguous concept, already inculcated in the definition of the Mass (no. 7), and in many other passages in the general norms.
II.  The Purpose of the Mass
The Mass is a sacrifice of praise to the Most Holy Trinity. Such a purpose does not appear explicitly in the new Ordo. To the contrary, that which, in the Mass of St. Pius V, shows clearly this sacrificial end is suppressed in the new Ordo. Examples include the prayers "Suscipe, Sancta Trinitas" from the Offertory and the final prayer "Placeat, tibi, Sancta Trinitas". Likewise the Preface of the Most Holy Trinity has ceased to be the Preface for Sunday, the Lord’s Day.
As well as being the "sacrificium laudis Sanctissimae Trinitatis" 2, the Mass is a propitiatory sacrifice. The Council of Trent insists greatly on this aspect, against the errors of the Protestants (Chapter 1 & Canon 3). Such a purpose does not appear explicitly in the new Ordo. Here and there can be found a reminder of one or other expression that could be understand as implying this concept. But it never appears without the shadow of a doubt. Also, it is absent when the norms declare the purpose of the Mass (no. 54). In fact, it is insufficient to express the theology of the Mass established by the Council of Trent to simply affirm that it brings about "sanctification". It is not clear that this concept necessarily implies that of propitiation. Moreover the propitiatory intention, so clearly visible in the Mass of St. Pius V, disappears in the New Mass. In fact the Offertory prayers Suscipe Sancte Pater and Offerimus tibi and that for the blessing of the water Deus qui humanae substantiae… reformasti have been replaced by other that make no reference to propitiation at all. It is rather the sense of a spiritual banquet that they impress.
III.  The Essence of the Sacrifice
The essence of the Sacrifice of the Mass lies in repeating what Jesus did at the Last Supper, and this not as a simple recitation, but accompanied by the gestures. Thus, as the moral theologians have said, it is not enough to simply say again historically what Jesus did. The words of consecration must be pronounced with the intention of repeating what Jesus accomplished, for when the priest celebrates, he represents Jesus Christ, and acts "in persona Christi".3  In the new Ordo there is no such precise statement, although it is essential. To the contrary, in the passage that speaks of the narrative part, nothing is said of the properly sacrificial part. Thus, when it explains the Eucharistic Prayer, it speaks of the "narratio institutionis" 4 (no. 54 d.) in such a way that the expressions: "Ecclesia memoriam ipsius Christi agit" 5 and another at the end of the consecration: "Hoc facite in meam commemorationem" 6 have the meaning indicated by the explanation given in the preceding general norms (no. 54 d.). We remark that the final phrase of the (traditional) consecration "Haec quotiescumque feceritis, in mei memoriam facietis"7 were much more expressive of the reality that in the Mass, it is the action of Jesus Christ which is repeated.
Furthermore, placing other expressions in the midst of the essential words of consecration, namely "Accipite et manducate omnes" 8 and "Accipite et bibite ex eo omnes" 9, introduce the narrative part into the same sacrificial act. Whereas, in the Tridentine Mass the text and movements guide the priest naturally to accomplish the propitiatory sacrificial action and almost impose this intention on the priest who celebrates. In this way the "lex supplicandi" 10 is perfectly in conformity with the "lex credendi" 11. We cannot say this for the Novus Ordo Missae. However, the Novus Ordo Missae ought to make it easier for the celebrant to have the intention necessary to accomplish validly and worthily the act of the Holy Sacrifice, especially given the importance of this action, not mentioning the instability of modern times, nor even the psychological conditions of the younger generations.
IV.  The Real Presence
The sacrifice of the Mass is bound to the Real Presence of Jesus Christ in the Most Holy Sacrament of the Holy Eucharist. The Real Presence is a consequence of the sacrifice. By transsubstantiation the change of the substance of the bread and wine into the Body and Blood of the Savior is accomplished, and thus the sacrifice takes place. As a consequence the perpetual Victim is present on the altar. The Blessed Sacrament is nothing other than the Victim of the Sacrifice, who remains once the sacrificial act has been accomplished. As a consequence of the new definition of the Mass (no. 7) the new Ordo allows ambiguity to exist concerning the Real Presence, which is more or less confused with the simply spiritual presence, indicated by the phrase "where two or three are gathered in my name".
Moreover, the suppression of nearly all the genuflexions, traditional expression of adoration in the Latin church, the thanksgiving seated, the possibility of celebrating without an altar stone, on a simple table, the equating of the Eucharistic Banquet with a spiritual meal, all lead to the obscuring of the Faith in the Real Presence.
The equating of the Eucharistic Banquet to a spiritual meal leaves open the idea that Jesus’ presence in the Blessed Sacrament is bound to its use, as his presence in the word of God. From this it is not difficult to conclude with the Lutheran error, especially in a society that is little prepared to think on a higher plane. The same conclusion is favored by the function of the altar: it is only a table, on which there is not normally place for the tabernacle, in which the Victim of the sacrifice is customarily kept. The same can be said for the custom for the faithful to communicate with the same host as the celebrant. By itself, this gives the idea that once the sacrifice is completed, there is no longer any place for reserving the Blessed Sacrament. Thus none of the changes in the new Ordo Missae lead to greater fervor in the Faith towards the Real Presence, but they rather diminish it.
V.  The hierarchical priesthood
The Council of Trent defined that Jesus instituted his apostles priests, in order that they, and the other priests, their successors, might offer His Body and Blood (Session xxii, Canon 2). In this manner, the accomplishment of the Sacrifice of the Mass is an act that requires priestly consecration. On the other hand, the same Council of Trent condemned the Protestant thesis, according to which all Christians would be priests of the New Testament. Hence it is that, according to the Faith, the hierarchical priest is alone capable of accomplishing the sacrifice of the New Law. This truth is diluted in the new Ordo Missae.
In this missal, the Mass belongs more to the people than to the priest. It belongs also the priest, but as a part of the assembly. He no longer appears as the mediator "ex hominibus assumptus in iis quae sunt ad Deum" 12 inferior to Jesus Christ and superior to the faithful, as St. Robert Bellarmine says. He is not the judge who absolves. He is simply the brother who presides.
We could make other observations to confirm what we have said above. However, we feel that the points that we have raised suffice to show that the new Ordo Missae is not faithful to the theology of the Mass, as established definitively by the Council of Trent, and that consequently it constitutes a serious danger for the purity of the Faith.
+ Antonio, Bishop of Campos

Sunday, May 09, 2010

Wake up and smell the incense!




J.M. + J.D.


My dear readers, 
I thought it time for just a really fun blog post regarding something that we all love but maybe don't actually know that much about. Incense.......That's right, a blog post on incense used at Mass, Benediction, Processions, at home altars, etc..

Firstly to the heretic who claims that using incense is not "in the Bible"  then clearly you don't really read Sacred Scripture.  Here are a few examples:

Apocalypse 8:4
And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.

Apocalypse 8:3
And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God.

1 Machabees 4:50
And they put incense upon the altar, and lighted up the lamps that were upon the candlestick, and they gave light in the temple.

Psalms 140:2
Let my prayer be directed as incense in thy sight; the lifting up of my hands, as evening sacrifice.

Luke 1:11
And there appeared to him an angel of the Lord, standing on the right side of the alter of incense.

And I could go on and on but you get the idea... Anyway, have you ever wondered what kind of incense is used  by your Chapel, Parish, etc?  Have you ever asked? What are the best brands or kinds of incense used?  Have you ever used incense at your family altars? If not, why not?
Some great questions that I would like to discuss here because this is; as I said a really fun Catholic topic.


Q. Firstly, what kinds of incense blends are there besides your typical Frankincense/myrrh combinations? 
 A. There are many various blends which all give a different scent and smoke production. (personally I love billowy smoke and strong pleasant scents)

Here are 2 of my favourite blends with pictures of the boxes








We will start with one of my all time favourites...

THREE KINGS- PONTIFICAL BLEND

Pontifical Blend is a resin incense and is one of the most famous Catholic incenses made by Three Kings

 This is the incense used for Vespers at the Vatican.

 Pontifical blend uses an ancient traditional recipe that combines frankincense, myrrh, benzoin and storax.



                                                                                  
         GLORIA F8 BLEND

The F8 blend is made from all-natural imported resins and has a light lavender and rose scent. This is Gloria's most popular incense which has been produced according to exacting standards for over 60 years. 














Using incense at home....
My personal favourite at home mix is Three Kings Pontifical and Frankincense tears mixed together...

Hopefully you have a family altar where everyone comes to pray, lights candles, etc. and on the family altar should be incense.  The kind of censer you use is up to you. Some people favour the orthodox hand style  

Others prefer the more Traditional Catholic swinging censer (shown at the beginning of the blog) Regardless of what style you choose; incense can and should be used during prayers such as the Little office of the Blessed Virgin Mary, Litanies, and lectio divina/spiritual reading.

Every family altar will be different and there is no set pattern or "right way" of setting it up however, most altars share certain common characteristics. most family altars include certain basic items such as statues, candles, flowers, prayer books, censer, incense (as I said above) candle snuffer, and a bottle of Holy Water. The objects and placement are at your own discretion.

Suffering............




J.M. + J.D.

Recently after the joy of becoming a son of Saint Dominic, Our Lord has seen fit to allow me now to enter a period of more suffering for Him. During suffering we learn how much we really love God because He is God, or do we love Him for the "things" He does for us, or for the happy emotive false and fleeting feelings we have.
 
I pray that I suffer well and that My Queen and Mother grants me the grace of good suffering..  It is at times like this that I like to read Father Paul O'Sullivan O.P. and I hope that it helps you too...........



SUFFERING
How to Make the Greatest Evil in
Our Lives Our Greatest Happiness

by
Fr. Paul O'Sullivan, O.P.


Suffering is the great problem of human life. We all have to suffer. Sometimes small sorrows, sometimes greater ones fall to our share. We shall now tell our readers how to avoid much of this suffering, how to lessen all suffering and how to derive great benefits from every suffering we may have to bear.

The reason why suffering appears so hard is that, first of all, we are not taught what suffering is. Secondly, we are not taught how to bear it. Thirdly, we are not taught the priceless value of suffering. This is due to the incomprehensible neglect on the part of our teachers. It is surprising how easily some people bear great sufferings; whereas, others get excited even at the smallest trouble. The simple reason is that some have been taught all about suffering; others have not.

SUFFERING IS NOT THE EVIL WE THINK IT IS

First of all, then, suffering is not simply an evil, for no one suffered more than the Son of God Himself, more than His Blessed Mother or more than the Saints. Every suffering comes from God. It may appear to come to us by chance or accident or from someone else, but in reality, every suffering comes to us from God. Nothing happens to us without His wish or permission. Not even a hair falls from our heads without His consent.

WHY DOES GOD ALLOW US TO SUFFER

Simply because He is asking us to take a little share in His Passion. What appears to come by chance or from someone else always comes because God allows it. Every act in Our Lord’s Life was a lesson for us. The greatest act in His life was His Passion. This, then is the greatest lesson for us. It teaches us that we too must suffer. God suffered all the dreadful pains of His Passion for each one of us. How can we refuse to suffer a little for love of Him!

SUFFERING IS THE GOLD IN OUR LIVES 

Secondly, if we accept the suffering, He sends us and offer them in union with His sufferings, we receive the greatest rewards. Five minutes’ suffering borne for love of Jesus of greater value to us than years and years of pleasure and joy. The Saints tell us that if we patiently bear our sufferings, we merit the crown of martyrdom. Moreover, suffering borne patiently brings out all that is good in us. Those who have suffered are usually the most charming people. If we bear these facts clearly in mind, it certainly becomes much easier to suffer.

GOD ALWAYS GIVES STRENGTH TO BEAR OUR SUFFERINGS 

Thirdly, when God gives us any suffering, He always gives us strength to bear it, if we only ask Him. Many, instead of asking for his help, get excited and revolt. It is this excitement and impatience that really make suffering hard to bear. Consider that we are now speaking of all suffering, even the most trifling ones. All of us have little troubles, pains, disappointments, every day of our lives. All these, if borne for love of God, obtain for us as we have said, the greatest rewards.

HOW TO BEAR SUFFERING 

Even the greater sufferings that may fall to our share from time to time become easy to bear if we accept them with serenity and patience. What really makes suffering difficult to bear is our own impatience, our revolt, our refusal to accept it. This irritation increases our sufferings a hundredfold and, besides, robs us of all the merit we could have gained thereby.
We see some people pass through a tempest of suffering with the greatest of calm and serenity; whereas, others get irritated at the slightest annoyance or disappointment. We can all learn this calm and patience. It is the secret of happiness. An eminent physician, in a conference which he gave to distinguished scientists and fellow doctors, told them that he owed all his great success in life to the simple fact that he had corrected his habit of impatience and annoyance, which had been destroying all his energy and activity. Everyone, we repeat, without exception, can learn this calm and serenity.

PENANCE 

We must all do penance for our sins. If we do not, we shall have long years of suffering in the awful fires of Purgatory. This fire is just the same as the fire of Hell. Now, is we offer our sufferings the very little ones as well as the greater ones–in union with the sufferings of Jesus Christ, we are doing the easiest and best penance we can perform. We may thus deliver ourselves entirely from Purgatory, while at the same time gaining the greatest graces and blessings.

LET US REMEMBER CLEARLY THAT: 

1) Sufferings come from God for our benefit. 

2) When we are in the state of grace, we derive immense merit from every suffering borne patiently, even the little sufferings of our daily lives. 

3) God will give us abundant strength to bear our sufferings if we only ask Him. 

4) If we bear our sufferings patiently, they lose their sting and bitterness. 

5) Above all, every suffering is a share in the Passion of Our Lord. 

6) By our sufferings, we can free ourselves in great part or entirely, from the pains of Purgatory. 

7) By bearing our sufferings patiently, we win the glorious crown of martyrdom.  




Of course, we may do all in our power to avoid or lessen our sufferings, but we cannot avoid all suffering. Therefore, it is clearly necessary for us to learn how to bear them.

In a word, we must understand clearly that if we remain calm, serene and patient, suffering loses all its sting but the moment we get excited, the smallest suffering increases a hundredfold. It is just as if we had a sore arm or leg and rubbed it violently; it would become irritated and painful; whereas, if we touch it gently, we soothe the irritation. 

We suffer from ill-health, from pains, headaches, rheumatism, arthritis, from accidents, from enemies. We may have financial difficulties. Some suffer for weeks in their homes, some in hospitals or nursing homes.

In a word, we are in a valley of tears, Almighty God could have saved us from all suffering, but He did not do so because He knows in His infinite goodness that suffering is good for us.


PRAYER

WE HAVE A GREAT, GREAT REMEDY IN OUR HANDS, THAT IS, PRAYERS. WE SHOULD PRAY EARNESTLY AND CONSTANTLY, ASKING GOD TO HELP US TO SUFFER, TO CONSOLE US, OR IF IT PLEASES HIM, TO DELIVER US FROM SUFFERING. THIS IS ALL, ALL IMPORTANT.
our lady of sorrowsA very eminent doctor, in an able article he recently published in the secular press, says that “Prayer is the greatest power in the world.” He says, “I and my colleagues frequently see that many of our patients whom we have failed to cure or whose pains we have failed to alleviate, have cured themselves by prayer. I speak now not of the prayers of holy people, but the prayers of ordinary Christians.”

We should above all pray to Our Lady of Sorrows in all our troubles. We should ask her, by the oceans of sorrow she felt during the Passion of Our Lord to help us.

God gave her all the immense graces necessary to make her the perfect Mother of God, but He also gave her all the graces, the tenderness, the love necessary to be our most perfect and loving Mother. No mother on earth ever loved a child as Our Blessed Lady loves us. Therefore, in all our troubles and sorrows, let us go to Our Blessed Lady with unbounded confidence.

THE MEMORARE
Remember, O most gracious Virgin Mary, that never was it known that anyone who fled to thy protection, implored thy help, or sought thy intercession was left unaided. Inspired with this confidence, I fly unto thee, O Virgin of virgins, my mother. To thee do I come, before thee I kneel, sinful and sorrowful. O Mother of the Word Incarnate, despise not my petitions, but in thy mercy hear and answer them. Amen.

Saturday, May 01, 2010

Photos from my investiture

J.M. +J.D.

Yesterday I was received into the Dominican Order and given the name:
Brother Hyacinth!!!


Here are some pics...

The OP Rite Mass
(Feast of St. Catherine)


 During the reception of the Holy Habit of St. Dominic


 After vesting and receiving our new names
 
 The Dominican cake
(Baked by a dear friend)


The Three new Brothers 
(From left to right)

Brother Peter
Brother Hyacinth
Brother Francis


 Myself and Rev. Father
(The Chianti was delicious!)

Wednesday, April 28, 2010

28-APRIL- St. Louis De Montfort


J.M. + J.D.

Today, the Dominican Order commemorates of of my favourite Saints of all time:

St. Louis Marie Grignion De Montfort...

    Born poor. Studied in Paris, France, and ordained in 1700. While a seminarian he delighted in researching the writings of Church Fathers, Doctors and Saints as they related to the Blessed Virgin Mary, to whom he was singularly devoted.

    Under Our Lady's inspiration, he founded the Congregation of the Daughters of Divine Wisdom, a religious institute of women devoted to the care of the destitute. During this work, he began his apostolate of preaching the Rosary and authentic Marian devotion. He preached so forcefully and effectively against the errors of Jansenism that he was expelled from several dioceses in France. In Rome Pope Clement XI conferred on him the title and authority of Missionary Apostolic, which enabled him to continue his apostolate after returning to France. He preached Mary everywhere and to everyone. A member of the Third Order of Saint Dominic, Saint Louis was one of the greatest apostles of the Rosary in his day, and by means his miraculously inspiring book, The Secret of the Rosary, he is still so today; the most common manner of reciting the Rosary is the method that originated with Saint Louis’s preaching. In 1715, he founded a missionary band known as the Company of Mary.

    His greatest contribution to the Church and world is Total Consecration to the Blessed Virgin. He propagated this in his day by preaching and after his own death by his other famous book True Devotion to Mary. Consecration to Mary is for Saint Louis the perfect manner of renewing one’s baptismal promises. 

In True Devotion to Mary, Saint Louis prophesied that the army of souls consecrated to Mary will be Her instrument in defeating the Devil and his Antichrist. As Satan gains power in the world, so much more shall the new Eve triumph over him and crush his head.

 The cause for his declaration as a Doctor of the Church is now being pursued.








V. Pray for us Blessed Louis Marie
R. That we may be made worthy of the promises of Christ



Let us pray:

V.O God, who didst make Thy confessor, the blessed Louis Marie, a wonderful preacher of the mystery of the cross and of the most holy rosary, and who, through his means did implant a new order in Thy Church; grant through his intercession and merits, that through the life, death, and resurrection of Thy only-begotten Son, we may attain to the rewards of eternal salvation. Throught the same Christ our Lord.


R. Amen

(Taken from the Dominican Tertiarie's Manual commemoration prayers for Vespers)

Tuesday, April 27, 2010

Questions I was asked this week



J.M. + J.D.

I think I am going to be doing a weekly post of Questions I have been asked throughout the week by Catholics and non-Catholics and my answers to them.  I was thinking tonight after Vespers; about all of the interesting (and sometimes silly questions I have been asked already this week)


QUESTION:
Do animals go to Heaven after they die?
ANSWER:
While the idea of having fido or muffy in Heaven is very cute and actually very modern however; animals have a material soul and not immortal soul. Meaning that when the body of an animal dies, so too does it's soul. However, we humans we are gifted with immortal souls and therefore, when our bodies die, our soul does not. Since we have immortal we can go to heaven or Hell and animals can not............


QUESTION:
Why do we Catholics pray a Hail Mary when its not even in the Bible?
ANSWER:
Lemme guess, you go to the Novus Ordo don't you?
if you read Sacred Scripture (as you should) check out, Luke 1:28 &  Luke 1:42
Now, regarding the last part of the prayer the (New) Catechism explains its significance thusly:
"Pray for us sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the "Mother of Mercy," the All-Holy One. We give ourselves over to her now, in the Today of our lives. And our trust broadens further, already at the present moment, to surrender "the hour of our death" wholly to her care" (paragraph 2677).

QUESTION:
Why do you think that the Catholic Religion is the One True Religion, afterall we are all Christians....
ANSWER:
Pope Leo XIII condemned tolerance toward Protestantism under the name of Americanism, the heresy of Americanism, to be more precise not to mention to consider heretics as Christians has NEVER been the teaching of the Church.

Before the disaster of Vatican II, the Magisterium was always crystal clear: It is not a matter of an individual’s character or traits. No one can be in the Church of Christ without professing the ensemble of the truths of Catholic Faith, being in unity with the Chair of Peter and receiving the same Seven Sacraments. The only Christian is one who accepts Our Lord Jesus Christ and the Church he established. 

In short, only those who profess the one Catholic Faith and are united with the Mystical Body of Christ are members of the Church of Christ. And only those members can legitimately bear the title of honor of Christian. 

The Holy Bible provides an unambiguous defense that the custody of the vineyard has been committed by Christ to the Catholic Church alone. Here are a few verses.
  • “He who hears you (Peter) hears me, and he who rejects you, rejects me, and he who rejects me, rejects him who sent me (Lk 10:16).” It could not be clearer: the Protestant who rejects the head, rejects Christ himself, and should not be granted the name Christian.

  • Christ establishes one Church with a single head: "And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matt 16:19).
  • St. Paul is severe in his condemnation of false teachers, e.g. Protestants: “If any man preaches any other Gospel unto you than that ye have received, let him be accursed” (Gal 1: 9).

  • In another passage he instructs Catholics to remove themselves from the bad society of non-Catholics: “And we charge you, brethren, in the name of Our Lord Jesus Christ that you withdraw yourselves from every brother walking disorderly and not according to the Tradition which they have received of us” (2 Thess 3:6).
  • The Apostle St. John forbade any intercourse with heretics: “If any man come to you and bring not this doctrine, receive him not into the house or welcome him” (2 Jo 1:10)”
Holy Scriptures are clear on the point that only those who belong to the one Church founded by Christ, the Catholic Church, can rightfully be considered Christians.

Pictures from the Requiem Mass for Confederate Vets..

J.M. + J.D.

Here are a few pics from the Requiem Mass for Confederate Vets celebrated by Rev. Father Marshall Roberts OP, served by myself & Br. Jason Roberts OSSM
(I am on the Epistle Side )


Elevation of the Sacred Host at the Requiem Mass for the repose of the souls of all Confederate Veterans. Proudly displaying both the Vatican flag and the first national flag of the Confederate States of America 
(Epistle side of the sanctuary).


 Elevation of the Chalice at the Requiem Mass for the repose of the souls of all Confederate Veterans.

 Here I am clearing the Altar after Mass.
Notice the First National Confederate Flag to the right of myself and St. Michael.

Sunday, April 25, 2010

Confederate Memorial Day



 J.M. +J.D


Today is Confederate Memorial Day in the Stae of Florda and tomorrow our Parish is having a Requiem Mass said for our Confederate Floridian Dead. With that I thought I would share some of the proud Confederate history of my state.

Florida seceded from the Union 10 January, 1861.
In 1862 minor engagements between the yankee and Confederate forces took place; the yankee troops occupied Jacksonville, St. Augustine, and Fernandina, however; Confederates, under General Finegan, gained a decisive victory over the Union forces commanded by General Seymour at Olustee in 1864.
(On a side note, I live in Jacksonville and Olustee is only about 45min from my home)

In proportion to population Florida furnished more troops than any other Confederate State; and we took an honourable part in the campaigns of Tennessee and Virginia, and bore a distinguished reputation for steadfast endurance on the march and conspicuous gallantry on the battlefield. Florida gave to the higher ranks of the Confederate service three major-generals, Loring, Anderson, and Smith, and the Brigadier-Generals Brevard, Bullock, Finegan, Miller, Davis, Finley, Perry, and Shoup.

  During the so-called "reconstruction" period where yankee forces brutally raped the South, Florida was full of  despair and disaster when honest citizens witnessed the control of public affairs pass into the hands of Greedy and vile Federalists.

Though Catholicism was a minority religion in both parts of the country, the Catholic influence in American society was much stronger in the less populous South than in the North at the time of the war..

 In the South family mattered, numerous leading families were Catholic. The Carrolls of Maryland can be cited in this regard. Charles Carroll was the wealthiest man in the Colonies when he signed the Declaration of Independence in 1776.

Many leading Southern families that were not Catholic had members who were. An example would be the Lees of Virginia from whom was sprung the Confederacy’s Gen. Robert E. Lee. A nephew of his was the founding pastor of the Cathedral of St. Matthew in Washington, D.C.

Even when the leading families of the South were not Catholic — and most were not — they tended to have a high regard and deep respect for the Church and her institutions, especially her schools. It was very common for these families to send their children to them simply because that is where the best education was to be had. An example in this regard is Jefferson Davis himself, the eventual President of the C.S.A. His father sent him as a boy to Kentucky to be schooled by Dominicans.  (I LOVE my Order!)

While among them young Davis — he was but nine — asked to be received into the Church. His desire was not realized. Alas, for what amounts to secondary concerns (family, youth, etc.),

Despite the ostentatious piety of many of his public pronouncements, Abraham Lincoln is not known ever to have joined any so-called "Christian body" (as Protestants are not TRUE Christians) as a member.
In contrast, Davis embraced a form of Episcopalianism adhered to by many leading Southerners that was very “High Church,” very “Catholic” in its externals. It was exemplified by the cleric who received Davis into Episcopalianism, his former West Point classmate Bishop Leonidas Polk, who would die in battle during the War Between the States as a general of the Army of the C.S.A.

Add to the fact that Davis became the kind of “High Church” Episcopalian he did, the additional one that the southern part of Mississippi from which he hailed was quite Catholic on account of the area’s Spanish and French past. (His home, Beauvoir, was within easy striking distance of New Orleans, where he would die while on a visit.) Further, Davis and his wife, Varina, were comfortable enough around Catholics to count numerous of them among their friends. Then there is also the fact that it was in Catholic places they took refuge when exile was their lot. All this, and more, suggests that the desire of Davis to become a Catholic when a boy was preserved into his manhood!

I would like to end my blog by inviting you to our Requiem Mass for the souls of our brave and heroic Confederate dead, and one of my personal favourire Confederate Songs:

Sing along!!





The Star-Spangled Cross 
and the pure field of white 
click for a MIDI of the tune


The Star-spangled Cross and the pure field of white
Is the banner we give to the breeze:
'Tis an emblem of Freedom unfurled in the right,
O'er our homes and our lands and our seas.

Chorus:
We'll stand by the Cross and the pure field of white,
While a shred's left to float in the air:
Our trust is in God, who can help us in fight,
And defend those who ask Him in prayer.

 
For years have we cringed to the unlifted red,
For years have demanded our right;
Pur voice shouts defiance--our trust is in God,
And the strong arm that gives us our might.

Chorus:

Our hills and our vales with the death-shriek may ring,
And our forests may swarm with the foe:
But still to the breeze our proud banner we'll fling,
And to Victory or Death we will go.

Chorus:


 
 

Saturday, April 24, 2010

Feast of the Most Holy Crown of Thorns (OP)



Tuam Coronam adoramus, Domine, alleluia.
Tuum gloriosum recolimus triumphum, alleluia.














J.M. + J.D.



Today, we Dominicans celebrate the Feast of The Crown of Thorns.

St Louis IX was gifted by Baldwin II (Latin Emperor of Constantinople) with the sacred relic of the Passion that is Our Lord's Crown of Thorns.  A kingly gift!  One refrains from enquiring too deeply into the sad events that led to the Latin Empire of Constantinople, and the redistribution of holy treasures from East to West...

Good king Louis commissioned the building of the Sainte-Chapelle, that marvel of stained glass, as a noble edifice itself one grand reliquary for the Crown of Thorns.  Later, after the outrages of the French Revolution, the relic was translated into the metropolitan church of Notre-Dame de Paris.  As two Friars Preachers had been deputed to bring the Crown to the king, St Louis gave several Spines therefrom as a gift to the Dominican Order; as the king ordered kept in his Holy Chapel the feast of the reception of the Crown of Thorns, so too the feast entered the calendar of the Dominican Order in the mid-thirteenth century.
 
 
 Here is a meditation on The Crown of Thorns by a Passionist Father (1879)

"The thorns, with which the adorable head of our Lord was crowned, were not planted upon earth by the paternal hand of God, but they were maliciously sowed by a treacherous enemy. From the Gospel we learn that this enemy was the Devil, and the sin of our first parents, Adam and Eve was the noxious seed. The curse of God made them grow long and sharp. These thorns and thistles were more intended to prick the sinner's conscience than the callous hand of the industrious laborer. This is the wise reflection of St. John Chrysostom: "when God said to our fallen parents: Cursed is the earth in thy work; thorns and thistles shall it bring forth to thee." He intended to signify: thy conscience O sinner, shall never cease producing thorns and stings which will prick thy guilty soul. (St. John Chrys. in Mark 10:19) The thorns of this accursed earth are therefore the figures of our sins. They are the brand of God's malediction impressed on the forehead of sinners. Even the learned Protestant Grotius discovered this truth and said: "The curse of sin was the origin of thorns." "Maledictio in spinis Coepit." (Grot. comm. in Mark 15:17)

Now our Lord Jesus Christ, being the second Person of the most adorable Trinity, essential holiness in human flesh, Verbum Caro factum and the most cherished object of the eternal predilection of His heavenly Father, could never be defiled by the least shadow of sin and consequently He never could be subject to the malediction of God. In His infinite mercy He could however consent to experience the temporary effects of both. Jesus could assume and wear for our sake the infamous badge of sin. He could in mercy for us taste and drink the loathsome bitterness of the cup filled up to the brim with the gall and vinegar of God's malediction.
 
Our Divine Redeemer did in fact consent to wear during His whole mortal life, the sinner's garb and He daily drank in large doses the disgusting potion squeezed from the corrupted hearts of sinful men as from sour grapes by the weight of God's anathema. But because the large and deep vessel containing the poison of sin was not exhausted, being daily and hourly replenished by new crimes; so our dear Lord was obliged to make a most painful effort in order to drain it all at once and completely during His bitter Passion. This heroic act was accomplished in the garden of Gethsemani wherein He was so copiously drenched with the large chalice of sin that He was cast into a deadly swoon and His life's Blood was forced out from every pore of His agonizing Body.
 
Now we should attentively observe that the same plan was followed by our merciful Redeemer in wearing the filthy badge of sin. Having once assumed it in His incarnation with our human nature, He had to wear it continually during His whole mortal life. At the time, however, of His Passion our Lord had to be publicly and solemnly installed as the King of Sinners and Sorrows. Oh! the grand and sublime mystery of the Crown of Thorns.

It was then in the city of Jerusalem, the capital of Judea, it was in the hall of Pilate, the Roman Governor, that our Divine Lord chose to be crowned with thorns and to assume the full uniform of sinner and the infamous wreath of sin. It was on this memorable occasion that the great and eternal Son of God the Incarnate Word was installed as the King of Sinners and consequently as the man deepest in infamy and greatest in sorrow: "Despised and the most abject of men! ..." Our sins are Jesus' Crown of Thorns. "Corona ex spinis peccata sunt... (Theopil. in Matt. 27) Thorns being the offshoot and the stigma of God's malediction against sin, hence, by consenting to be crowned with thorns, our merciful Lord voluntarily became the responsible head and the willing victim of God's anathema directed and intended for sinners only. It is thus according to St. Paul that "Christ hath redeemed us from the curse of the law, being made a curse for us." (Gal. 3:13) Hence, by wearing the Crown of Thorns, our most holy Redeemer received upon His adorable head the curse pronounced by the irritated justice of God against our sinful race, and through this act of mercy He shielded us from its terrible blow. "In corona spinea maledictum solvit antiquum," says Origen.

Our merciful Savior effected still more in our behalf. Thorns and thistles, as we have remarked, are the principal offshoot of God's curse against sin. Now by consenting to take these sharp thorns upon His adorable head, He removed this malediction and changed it into a blessing for mankind. In this way our Lord Jesus Christ diminished the quantity and the intensity of our temporal sufferings; and through His blessing, grace and example, He rendered all our labors and toils meritorous of eternal reward. Children of sinful parents, conceived and born in sin, we have indeed much to suffer yet; but had not our blessed Lord come to our relief our temporal sufferings should have been by far more numerous in quantity and more intense in quality as daily experience testifies among Infidel and Pagan nations. Moreover we should have been condemned to pass from temporal to eternal misery. Through His merciful Crown of Thorns our Savior has removed from mankind the brand of everlasting infamy and has secured for His faithful servants the diadem of heavenly glory. "In that day, the prophet Isaias says, the Lord of Hosts shall be a crown of glory, and a garland of joy to the residue of His people." (Is. 28:5) Hence St. Jerome could with reason say that: Through the merit of the thorny crown of Jesus' head we have acquired a right to the diadem of the heavenly kingdom. "Corona spinea capitis ejus diadema regni adepti sumus." (In Marc. 15)

In all our sufferings then let us look up to the King of Sorrows crowned with thorns. This should be done more especially when by irksome neuralgia, and severe headaches, we are invited to bear a share of the thorny crown of our Divine Master. St. Bernard justly remarks that: "Christians should be ashamed to be too delicate members of a Divine head crowned with thorns." We should however acknowledge that persons afflicted with these sufferings deserve more charitable compassion than they do generally receive. These afflictions being internal and invisible do not excite to commiseration those especially who had never experienced their painful and saddening effects. We should also reflect that headaches are often caused by an overflow of blood to the head which produces a flush on the face and this is mistaken by many superficial observers for a sign of vigorous health. Hence compliments are offered which to the ears of the sufferer sound like irony. Moreover these painful attacks of the head are naturally the cause of mistakes and of awkward failures, which bring upon their victim ridicule and undeserved humiliations. The best and perhaps the only comfort and consolation on these mortifying occasions, will be a devout glance at Jesus crowned with thorns and mocked in the hall of Pilate. He is fully aware of our sufferings and trials. He suffered more than we do both in physical pain and in humiliations. Our Lord can compassionate our misery and will abundantly reward our humility, meekness and patience.
 
In the lives of the Fathers of the Desert, we read that St. Pacomius towards the end of his life, while suffering intense pain in his head and oppressed with interior anguish of mind, had recourse to prayer to obtain some relief and consolation from God. On this occasion our Lord appeared to him accompanied by many holy Angels and wearing a Crown of Thorns but at the same time shining with dazzling glory. Surprised at the heavenly vision the suffering servant of God prostrated himself with his face to the ground when one of the Angels very affectionately raised him up and informed him that Jesus Christ had come to console him in his affliction. Our Lord then spoke to Pacomius words of heavenly comfort encouraging him to bear his trials and sufferings with resignation, assuring him that they were intended for the purification of his soul, and for a great increase of merit which was soon to be crowned with corresponding glory and bliss for all eternity in Heaven.'
 
 
Præsta, quæsumus, omnipotens Deus: ut, qui in memoriam passionis Domini nostri Jesu Christi Coronam ejus spineam veneramur in terris, ab ipso gloria et honore coronari mereamur in cælis: Qui tecum vivit et regnat...
Grant, we beg, almighty God: that we, who in memory of the passion of Our Lord Jesus Christ do revere His thorny Crown on earth, by Him may deserve "to be crowned with glory and honour" (cf. Ps 8:6) in heaven: Who with Thee liveth and reigneth...
 



Wednesday, April 21, 2010

The Rule of the Brothers and Sisters of the Secular Third Order of Saint Dominic

 
 
 
 
 
 
 
J.M. + J.D.
The Rule of the Brothers and Sisters of the
Secular Third Order of Saint Dominic

Approved by Pope Pius XI
by a Decree of the Sacred Congregation of Religious
April 23, 1923

The Nature and Object of the Third Order
The Third Order of Penance of Saint Dominic, also called the Militia of Jesus Christ, is an association of Christians living in the world who, sharing in the religious and apostolic life of the Order of Friars Preachers, according to their own Rule approved by the Holy See, strive to attain to Christian perfection under the government of the same Order.
The end of the Third Order is the sanctification of its own members by the practice of a more perfect Christian life and the promotion of the salvation of souls in a way that is suitable to the state of the faithful living in the world.
The means of obtaining this end, over and above the common precepts and duties of one’s state in life; - the observance of this Rule, continual prayer, and as far as possible, liturgical prayer, the practice of penance, apostolic and charitable works for the Faith and the Church according to one’s condition and particular state in life.
The associations into which the Third Order is divided are called fraternities. Nevertheless a person may be received into the Third Order who for some special reason cannot be enrolled in a fraternity.
Fraternities cannot be validly erected without the consent of the ordinary of the place. As far as possible, there should be separate fraternities for men and women.
What is said of tertiaries in the masculine applies also to women unless from the context or the nature of the case the contrary is evident.
Insofar as possible, there should be erected fraternities of secular priests, who, under the direction of some father of the Order, shall strive to lead a more apostolic life.
Chapter II
Concerning those to be received and the Conditions required
Since the increase and progress of the Third Order depend chiefly on the good qualities of the members, no one should be admitted into its ranks until he has been examined and then subjected to a term of probation. It should be proved to the satisfaction of the Director that the postulant is a good Catholic of honest life, good reputation, sincere in his desire to tend towards perfection, giving a well-founded hope, especially if he is young, of persevering in his good resolutions. Nay, more, he should be filled with a burning zeal for the promotion of the truth and should be characterized by a devoted loyalty toward the Church and the Pope.
All the faithful who have these qualities may be admitted into the Third Order of St. Dominic. Men and women, clergy or laity, married or single, may become members provided they have completed their eighteenth year and do not belong to a Religious Order or to any other Third Order. With the permission of the Father Provincial for a good reason one may be admitted at the completion of his seventeenth year. Married persons ordinarily should not be admitted without the consent of the marriage partner unless there be a good reason for doing otherwise.
The following have the power to receive into the Third Order:
1. The Master General of the Order or the Provincial within the limits of his jurisdiction;
2. The Director of the Third Order legitimately instituted for his Fraternity or in particular cases his delegate;
3. Any priest delegated by the Master General or by the Father Provincial.
In places where a Fraternity has been legitimately erected, no one, without the permission of the Director of the Fraternity or without special permission of the Superior who delegated him, may make use of these faculties. Delegation received from the Master General is for life. Delegation received from a Provincial needs confirmation by his successor.
In order that one may be admitted to a definite Fraternity of the Third Order, besides the favorable decision of the Director, the consent of the Council of the Fraternity is required.
Chapter III
The Habit of the Brothers and Sisters
The Habit of the Third Order should be made of common wool. It consists of a white robe, gathered at the waist with a leather belt, a black cloak with a hood for the Brothers and a linen guimpe for the Sisters.
Tertiaries ordinarily wear a scapular of white wool under their secular dress, in place of the Habit of the Order.
With the permission of the Ordinary of the place Tertiaries may wear in public religious functions the full Habit of the Order, or some special insignia according to custom. When they meet in a body wearing their insignia at such functions, they should march behind the cross of the Fraternity.
It is forbidden to wear the Habit of the Order publicly without the consent of the Master General and the permission of the local Ordinary.
After death, Tertiaries may be clothed with the full Habit of the Third Order, or even that of the First Order or of the Second Order.
The attire of Tertiaries should be according to approved custom and age. That Christian modesty may shine in the dress of Tertiaries; all worldly vanity should be shunned, especially in the form of fashion of one’s garments. This is becoming to the servants and the handmaids of Jesus Christ.
Chapter IV
Reception into the Third Order and the Blessing of the Habit
The time of probation having expired, the postulant is received by the Director or by his delegate before the altar of the Church or in some convenient place, according to the ceremonial of the Third Order, in the presence of at least some of the members of the Fraternity. Witnesses are not required if the postulant is not to be enrolled in a Fraternity.
Having received the Habit, the postulant is admitted to a share in all the spiritual favors of the Brothers and Sisters of the Order.
Every new Scapular should be blessed. Besides those having the faculty of receiving to the Habit, all the priests of the Dominican Order may give this blessing. In places where there is neither a priest of the Order nor a Director of a Fraternity, any priest approved for hearing confessions has the power to bless the scapular.
Chapter V
The Novitiate and Profession
Before being admitted to Profession, Novices should devote themselves to the study of the Rule for one year under the direction of the Novice Master, so that they may know their own obligations and try to become imbued with the spirit of our Holy Father, St. Dominic.
At the end of the year of probation or even before, if the particular circumstances of the person seem to demand it, the Novice may be admitted to profession by the Director with the consent of the majority of the Council of the Fraternity.
Those who are received privately into the Third Order may be admitted to profession according to the prudent judgment of anyone having the legitimate faculty.
Profession consists in the formal promise, but without a vow, of living according to the Rule of the Third Order of Friars Preachers.
The profession is made in the following manner: “To the honor of Almighty God, Father, Son and Holy Ghost, and of the Blessed Virgin Mary, and of Blessed Dominic, I … before you, the Director, and the Prior (or Prioress) of the Fraternity of the Third Order of Penance of Blessed Dominic, of this place, who hold the place of the Most Reverend Master General of the Order, do make profession that henceforth I will live according to the Rule and form of the Brothers and Sisters of this same Order of Penance of Blessed Dominic until death.”
There should be a register in every Fraternity for its own members in which are noted the name of the one received and the day of Reception and of Profession. Those who receive Tertiaries privately should send this same information to the Provincial of that territory in which the said tertiary resides, or to the Superior, from whom they received their faculty.
After Profession, which holds until death, Tertiaries are bound to perseverance in the Order and they may not, without a just cause, pass to another Third Order.
Chapter VI
The Recitation of the Office
Tertiaries should say the Office every day: either the old Office known as the Pater Noster, or the Little Office of the Blessed Virgin Mary according to the Dominican Rite or the entire Rosary of the Blessed Virgin Mary. If they be hindered from saying any of the above, they should say one of the little Offices approved by the Order, or a third part of the Rosary.
In reciting the old Office known as the Pater Noster, Tertiaries should say 28 Our Fathers and Hail Marys for Matins; 14 for Vespers and 7 for each of the other five Hours. The Apostles Creed should be recited before Matins and Prime and at the end of Compline. Matins are usually said on the evening of the preceding evening or in the morning; the Little Hours before mid-day; Vespers and Compline before the end of the day. They may, however be said at any hour of the day provided the regular order of Hours is observed.
Priests and those in major Orders will satisfy this obligation by the mere recitation of the Divine Office. They should say once a day the Responsory O Spem Miram with versicle and prayer in honor of Saint Dominic.
Tertiary priests having obtained the permission from the Master General of the Order may use the Breviary and Missal according to the calendar of the Order.
Chapter VII
Confession, Communion, And Other Pious Practices
Tertiaries should approach the Sacraments of Penance and the Holy Eucharist at least twice a month unless legitimately hindered. If they wish to be refreshed more frequently, even every day, by the Most Holy Body of Christ, their devotion is to be commended.
Tertiaries should make an effort to be present, as far as they are able, at the daily Sacrifice of the Mass and to follow the priest with devout attention during the course of the Mass. They should devote themselves to mental prayer and apply themselves to pious works suited to the spirit of the Order.
They should cultivate a special devotion based on a particular attraction toward the most faithful Patroness of the whole Order, the Virgin Mary; Saint Joseph, her spouse; our Blessed Patriarch, Dominic; Catherine of Siena, Virgin, Patroness of the Third Order; and all the Saints and Blesseds of the Order.
They should conduct themselves in churches with great reverence, particularly during the divine mysteries, and they should always show a good example to all the faithful.
It is strongly recommended that a retreat of three days, at least once a year, be made in each Fraternity.
Chapter VIII
Fasts
Besides the fasts and abstinences instituted by the Church, Tertiaries, if not legitimately hindered, should fast on the vigils of the Most Holy Rosary, our Holy Father, Saint Dominic, and Saint Catherine of Siena. Moreover, adhering to the spirit of penance characteristic of the Order and of the ancient Rule, they should observe the Fridays of the whole year as fasts and exercise themselves in other works of penance-with the advice, however, of the Director or a discreet confessor.
Chapter IX
The Avoidance of Worldliness
Tertiaries should refrain from visiting places of worldly amusement. They should not go to dances or worldly banquets or frivolous shows. If, however, it is impossible to abstain from all these, they should ask the permission of the Director or at least inform him.
Chapter X
Reverence toward Prelates and Clergy
Tertiaries should have the deepest reverence for the Bishops and the priest of their respective churches, and they should faithfully fulfill their duties towards them according to the rules and customs of each place. They should also hold all other clergy in honor according to their various positions and offices.
Chapter XI
Apostolic and Charitable Works
Following in the footsteps of the Apostolic Patriarch Dominic and of the Seraphic Virgin Catherine of Siena, all Tertiaries should devote their lives to the glory of God and the salvation of their neighbors in an ardent and generous spirit.
Mindful of the traditions of our ancestors, Tertiaries should labor in behalf of the truth of the Catholic Faith and for the Church and the Pope, in word and deed, showing themselves to be ardent defenders of their rights in all things and at all times. They should also help in apostolic works, particularly those of the Order.
They should devote themselves to works of charity and mercy according to the conditions of time and the necessities of place, either privately or as a body, according to their limits and capabilities under the direction of their Superiors.
They should also willingly assist the parish priest in pious works and particularly where there is a necessity in imparting religious instruction to boys and girls.
Chapter XII
Visiting and Assisting the Sick
In every Fraternity there should be named Visitors for the sick that shall take pains to visit members according to the wish of the Director and assist them spiritually and temporally.
Chapter XIII
Death of the Brethren and Suffrages
The death of a member of the Fraternity should be announced to the other members of the Fraternity as soon as convenient, and all the members should be present at the obsequies of the deceased member, unless legitimately hindered.
Moreover within the eight days immediately following the death notice, each member of the same Fraternity shall recite a third part of the Rosary, hear one Mass and apply one Communion for the repose of the deceased member’s soul.
Tertiaries should say, every day, one Our Father, one Hail Mary, and Eternal rest… for the living and the dead of the whole Order.
Every member within the year should have three Masses said (or should at least hear three Masses) for the welfare of the Brothers and Sisters, living and dead.
Chapter XIV
The Superiors of the Third Order
The Third Order of Friars Preachers is placed under the immediate direction and correction of the Master General, to whom, therefore, all Fraternities, all Directors, and individual Tertiaries are subject as regards those things that pertain to their living according to the Rule.
In virtue of their office, Provincials, also, within the limits of their own Provinces have care of the Third Order.
The Master General and Priors Provincial have the right to visit the Fraternities every year and more frequently if the situation demands it. They may conduct their visits through a delegate. What they deem profitable in the Lord by way of counsel, admonition, orders, or correction, even the removal of some official, should be received by all with a grateful and humble spirit.
Tertiaries who are not members of some Fraternity should regard the Master General or the Prior Provincial as their Superior in the Third Order. Others who have been enrolled in some Fraternity depend also on the Director and other Superiors of this same Fraternity.
The institution of the Director of each Fraternity in the churches of the Order is exclusively reserved to the Master General or the Prior provincial. In churches not belonging to the Order the consent of the local Ordinary is also required beforehand.
The office of Director lasts for three years at the end of which time the same Director may be reappointed.
The Director during his term of office can, by virtue of the said office, do those things, which pertain to the spiritual instruction and direction of the Brothers and Sisters. The laws of the Church should be observed in regard to the sermons to be preached.
At least once a year secular directors must send to the Provincial a statement concerning the condition and progress of the Fraternity committed to their care.
Chapter XV
Officials
In every Fraternity there should be a Prior, a Sub-Prior, a Novice Master and other Officials and Councilors.
The Council of the Fraternity should not exceed twelve members. The Prior, Sub-Prior, and Novice Master are members of the Council in virtue of their offices.
In establishing a Fraternity all officers will be installed by the Provincial. The same will be done after the dissolution of the Council, which takes place as often as the Council for any cause leaves office.
The term of office of the Officials and Councilors, lasts for three years; but each year a third part of the Councilors will be renewed by the Director with the cooperation of the remainder of the Council. In the year in which the Officials are to be removed, let the Council be first completed. Then let the Prior and other Officials be instituted by the Director conjointly with the completed Council. In case of dissension between the Director and Council, recourse should be had to the Prior Provincial.
Chapter XVI
The Office of Prior and Other Officials
It will be the duty of the Prior to take care that the Rule is observed by all. He should also take care that nothing in deportment, manner of life, and dress be done by any Brother of the Fraternity that can give disedification. If he sees any transgression or negligence, he should charitably rebuke and correct it, or if it seems more advantageous, he should have recourse to the authority of the Director.
The other Officials of the Fraternity should perform those duties, which, according to those particular customs and necessities of each Fraternity, seem most fitting.
The Sub-Prior holds place of the Prior in his absence.
The Council should be called by the Director, who presides at it in person, each time the vote of the Council is required according to the Rule, or when matters of greater moment are to be handled according to its particular rule.
Chapter XVIII
The Meetings of the Brethren
Once a month the members of the Fraternity, should assemble to hear instructions given by the Director and to assist at Mass if the hour makes this possible.
The Director, himself, should read and expound the Rule, he should inform the Brethren of the activities, he should correct and rebuke carelessness as occasion demands and as he deems expedient, according to God and the Rule.
The Suffrages should be said for the living and the dead with absolution from faults because of transgressions of the Rule.
Chapter XVIII
The Correction of the Brethren
If anyone shall have committed a notable fault and, admonished by the Director, will not reform, he should be corrected according to his condition and according to the grave or light nature of the fault. He may be excluded for a time from the companionship of the Brethren or even entirely – with the consent, however, of the Council of the Fraternity. If after one or more admonitions he neglects to mend his ways, he cannot be readmitted without the consent of the Council.
Only the Master General or the Provincial has the right to dismiss anyone for grave reasons from the Third Order, and, in case of grave scandal, without previous warning.
Chapter XIX
Dispensations
The Master General has full power to dispense from any precept of this Rule. Moreover, the Provincial within the limits of his jurisdiction, or even the Director in his Fraternity, or one delegated by them has the power to dispense the Tertiaries in particular cases for a reasonable cause.
The precepts of this Rule, except those which are divine or ecclesiastical laws, do not oblige the Brothers and the Sisters under pain of sin before God, but only under penalty fixed by the law, or to be fixed by the Prelate or Director as was stated in Chapter XVIII. However, mindful of their Profession, all the Brethren should fulfill the precepts of the Rule with the help and grace of our Lord and Redeemer, Jesus Christ, Who, with the Father and the Holy Ghost, liveth and reigneth, God, forever and ever.
Amen.

Very few Traditional Catholic Third Order Chapters exist today.
Why should I become a Third Order Tertiary?

The Third Order has been in existence for over 700 years, and provides an abundance of graces and indulgences, including monthly plenary indulgences. In addition, all members are entitled to the reward for the good works of all other members. Though one should not seek to join a Third Order for the sole purpose of seeking graces and indulgences. Those considering joining any Third Order should first have a motive or "calling" to strive for perfection. Not all Catholics may have this motive (or at least may not have it yet).

Once a person feels they have this motive, then seeking graces and indulgences through membership in a Third Order may become a natural desire. Another inspiration for us to become Third Order Tertiaries; if we look at the list of Saints and Blesseds that have been Dominican Tertiaries over the last 700 years (see link above), becoming a member is clearly a sign of predestination!

How do I become a member?

To inquire about becoming a  tertiary e-mail me at:
Irish_apologist@yahoo.com 
Or, you may also ask your traditional priest.