BRITAIN: The Lost Megaliths Older Than Stonehenge You’ve Never Seen

he Lost Worlds of Indiana: Strange Ruins of an Ancient Sea and Flood

INSANE! - Karma Just Hit China HARD - It's Finished - Episode #317

AI, Aliens, and Demons

Trinity Sunday. The Gospel. Matthew 28:18. Wednesday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

Wednesday Meditation 

The heathens hold that the more understanding and wisdom the more perfect men may be. These creatures of God, without the light of faith, may come to understand there is a God. According to this, St. Paul, writing to the Romans (and of the Romans, who were many of them such kind of men as having subdued the whole world unto them, more by their wisdom and policy than by force of arms), says: “They might have known there was a God, though invisible, by the visible creatures, and therefore not glorifying God accordingly, they were without excuse in that behalf.” This is the sum of his words.

And the wise man says in the Scripture (Wisdom 13:5): “By the greatness of the beauty of the creature, the Creator of them may be known.” This did many of the philosophers know. St. Jerome, writing to Paulinus, says Pythagoras the philosopher was put to banishment by the Athenians because he affirmed there was one God. And St. Augustine says that Socrates held there was one good and true God, and being accused hereof, was put to death. This did Plato and Aristotle find out by the light of natural reason.

But Aristotle went further and found out that there were certain immaterial substances, such as we call Angels or Spirits, subsisting in themselves without any corporeity or materiality at all, which he called Intellectual. And that they had these three faculties—Memory, Understanding, and Will—as men have. And knowing there were such substances, and that they were the most perfect of all other, he could not but think that God, which was the principal of all other things, was of that kind, and had those three faculties of memory, understanding, and will. And so he had an imperfect and obscure, confused knowledge of God, as he is indeed a Spirit with such a threefold faculty. But that these three were all of one nature and essence with God, and that they made three Persons and one God—that they could not come near, nor no man living ever can, by the light of natural reason.

And say we could, by the force of natural reason, attain unto the perfect knowledge thereof, or of the Blessed Sacrament of the Altar, or of the Resurrection of our bodies, or any other supernatural mystery of our Religion, it would not avail us to salvation, unless we did assent unto it, not because we understand it by natural reason, but because God hath revealed it unto us. For without faith, as St. Paul testifieth, it is impossible to please God (Hebrews 11:6). And St. Gregory the Great telleth us: Where human reason giveth us an experiment, faith (that is to say, assent unto matters of faith for human experiment) hath no merit. Neither is it any honour to God, but rather a dishonour, to believe no further than we understand by natural reason or our senses—like St. Thomas, that would not believe unless he saw and felt. But to believe a supernatural verity because God hath said it, or a natural thing, not for human proofs, but for the authority of God, “captivating” (as St. Paul termeth it) our understanding unto the obedience of faith—that is the greatest honour we can do unto God, and so much the greater by how much the more difficult and unintelligible the thing is.

But in this point all the question is: how we may know what the things are that God hath revealed, and whether he hath revealed them or no, and what the true sense and meaning of them is—to wit, whether that which we call the Bible be the word of God, what be the books, and what the sense of them? In all these there is no such certain way in the world as the general consent of the whole Christian world, or the greater part thereof, from time to time—that is to say, the holy Catholic or universal Church.

There is a common proverb that the general voice of the people of God is the voice of God. A General Council is the general voice of the people of God, therefore the voice of God. A General Council representeth the universal or Catholic Church, therefore the voice of the Catholic Church is the voice of God.Of this have some of the Fathers of the Church, no less confidently than wisely, protested that if the Church err, they are contented to err with her, because it is impossible she should err—even in human reason. Or if she should err, it were a thing not beseeming God to condemn us for following her, it being the most prudential course we can take, without any comparison.

Yet must we not follow her out of the motive of human reason, but for that it is an article of our Faith, agreed upon and received from the Apostles of Christ, to believe the Catholic Church, which cannot deceive us, because Christ hath promised his Holy Spirit of truth to be always with it, to guide it into all truth. It is also called Holy—namely, the Holy Catholic Church. If it be holy, then it cannot err nor deceive us.And that these words of Christ to the Apostles (“I will send you the Spirit of truth, which shall remain with you forever and guide you into all truth”) were not meant to the Apostles only during their life (for they lived not forever), but to the Church forever after them, it appeareth plainly out of the words of Christ in another place. Where, after Christ had given the Apostles commission and command to go and preach the Gospel throughout the world, and baptize in the name of the Father, and the Son, and the Holy Ghost (which was not given to them only, but to their successors also), he added these words: “And behold, I am with you all days unto the consummation of the world” (Matthew 28:20)—to wit, by sending the Holy Ghost, the Spirit of truth, to direct you into all truth. But the Apostles were not to continue all days to the end of the world; therefore he meant their successors also.

The Prophet Isaiah also calleth it a Holy way, and so easy to be found that very fools may find it out. Which must be understood of the Church, or Scriptures—not of the Scriptures, for they are hard to be understood, as St. Peter testifieth; therefore of the Church.

But as St. Paul said of the Romans (as aforesaid), that whereas they might have known God by the creatures, yet through the love of their own glory and other vices and vanities of the world, not willing to look seriously into the matter lest they should lose their worldly contentments, they vanished away in their foolish cogitations, and their hearts were so obscured that, to hold their own ways, they changed the glory of the incorruptible God into the similitude of the image of corruptible men, and beasts, and birds, and serpents, adoring them for Gods—God giving them over for their punishment to their own desires.

So there be some that, though they may know by the Catholic Church undoubtedly and easily what God hath revealed to be believed, partly out of their own private prejudicate opinions (that the universal Church hath grossly erred and is become Antichristian, and the chief bishop thereof Antichrist), and partly out of the great liberty of the contrary doctrine which they are unwilling to lose, they vanish away in their cogitations, and lack that faith out of which there is no salvation. God giving them over for their punishment to their own desires, and taking the words of God not according to the sense of the Catholic Church, but according to their own private sense, do not only err in their faith but may, in some sense, be said to commit idolatry—making to themselves a false God, that is to say, another manner of God in his doctrine than he is, yea, to make him a liar, affirming him to say that which is false.Let us give humble and hearty thanks to God for making us members of his holy Catholic Church, which only is the teacher and keeper of the true faith, whereby we must be saved.

Southampton: The Calm Before the Storm

“This Will Completely Destroy Us" Thousands Protest Jared Kushner's $1.6B Resort in Albania | AC1G

Mass Chaos Floods Streets as Protesters Clash With Police Over Henry Nowak's Murder

The Beginning of the End for Multiculturalism

A Mega Solar Storm is Coming... (Emergency Update)

Trinity Sunday. The Gospel. Matthew 28:18. Tuesday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

Tuesday Meditation

If it were possible that there could be many Gods, the contrary may be demonstrated and proved by natural reasons. Among the rest is this of St. Ambrose: If there were many Gods, he says, they must have many wills. Having so many wills, they must either agree or disagree. If they disagree, the world could not be so orderly and uniformly governed as we see it is. If they agree, then either one of them could govern it alone, or not. If not, then neither he nor the other would be omnipotent, and consequently no God. If one were sufficient, then more would be superfluous and in vain.

Therefore, as I said before, although it were possible that there could be many Gods (as by this argument aforesaid, besides diverse others, is shown there cannot be), religion would be more glorious both in itself and to us. In itself, because as the Gods are multiplied, so is their honour. To us, because if it be an honour unto us (as it is) to have one God, to be beloved of him, and to have him as our Father and friend, how much more to have many?

Wherefore, although we cannot come to this honour of a multiplicity of Gods (because it cannot be), yet in having one God and three Persons, we come as near unto it as can be possible. For if there were one God and one Person, it were too little for a true God. If there were more than three Persons to one God, it were too much for a true God. Wherefore, believing as we do in one God and three Persons, neither more nor less, we cannot choose but have the true God. All the rest of the Gods of the Gentiles, as the Prophet David says (Psalm 95), are devils, and not Gods.By which three Persons—acknowledging them, as we do, every one to be perfect God, and yet all three but one God—we are much more honoured than if we acknowledged one God and one Person only. And we give more honour to God, because his honour is more extended to three Persons than to one, by attributing to every Person his several office as aforesaid: our Creation to God the Father, our Redemption to God the Son, and our Sanctification to God the Holy Ghost.

That there must be in God three Persons, and no more nor less, I will not go about by any discourse of natural reason to show, for it is so far above the reach of natural reason that it were a great folly and presumption (as aforesaid). But I will prove it only by that which God hath revealed unto us by his Son Christ Jesus in his sacred Word.

Christ himself hath revealed unto us that there are three divine Persons, and that these three are one God. He promised that the Holy Ghost, when he came, should teach his Church all truth, and nothing but the truth, for he is the Spirit of truth. But this Spirit hath revealed no more nor less. Therefore there are no more Persons nor less. If there are no more nor less, it is impossible there should be more or less, for nothing is in God more or less than of necessity must be.

This knowledge of the Blessed Trinity, though it were obscurely shadowed out in the Old Testament, yet Christ was the clear Revealer of it, making mention oftentimes of his Father that sent him, and of the Holy Ghost whom he would send (as he did indeed), and affirming by his own mouth that his Father and he were one; and by the mouth of St. John the Evangelist, his beloved disciple, that the Father, the Son (whom he calleth the Word, but meaneth the Son), and the Holy Ghost were one.And here in this Gospel, more plainly indeed than almost anything could be, bidding his disciples preach the Gospel and to baptize in the name of the Father, and of the Son, and of the Holy Ghost, joining all three in equal authority together.

This knowledge, St. Paul in one place (having spoken immediately before of it) by way of thanksgiving for so great a benefit, calleth the plenitude or fulness of our knowledge of God. And in another place, the clearness or brightness of God in the face of Jesus Christ.Let us therefore give thanks, with St. Paul, for so great a benefit, and sing with our holy Mother the Church:

Glory be to the Father, and to the Son, and to the Holy Ghost: As it was in the beginning, is now, and ever shall be, world without end. Amen.

And glory be again to our Lord Jesus Christ, who so clearly revealed this glorious and comfortable mystery of the Blessed Trinity unto us—which till then was very obscurely known, and that unto very few.

.

[DISTURBING] Silence In UK Parliament As Lawmaker Details Brutal Reality of Child Exploitation

“These Officers Were RACIST!” | Police Under Investigation A Innocent Student Dies While Arrested

CCTV shows student Henry Nowak before fatal stabbing with Sikh ceremonial knife

Shock Details About Deadly Stabbing By Sikh Man in UK

Henry Nowak stabbing: Footage reveals how murder unfolded

‘Special treatment’: Vickrum Digwa allowed to choose his food in custody after committing murder

WATCH: Henry Nowak father slams police for 'unbearable' mistreatment of dying son as killer jailed

Henry Nowak murderer's brother's 999 call revealed - Patrick Christy's FUMES at 'family cover-up'

Farage Addresses the Nation on Henry Nowak's Murder.

Trinity Sunday. The Gospel. Matthew 28:18. Monday Meditation Plaine Path-way to Heaven ~ THOMAS HILL 1634

 

Monday Meditation 

In the country of Offaly, at a city or town called Monte Falco, lies the body of the Blessed St. Clare, the first Foundress and Mother of the Nuns of the Order of St. Francis. When the body of this Saint was opened, there were found, as it were, three little round balls of equal bigness, of the substance of flesh or the like. These balls, being weighed one against two, each one weighed just as much as the other two—so that each one in ponderosity or weight was contained in the other two, and each two in the other one.

This miraculous spectacle being known throughout the country far and near, an infinite number of people of all sorts came to see it, who testify it to be true. Diverse pilgrims from foreign countries have likewise found it so.

This may be a notable emblem and example of the Blessed Trinity, unto which this Blessed Saint was exceedingly devoted. Therefore it is to be thought that God honoured her with this famous miracle thereof.

The main difficulty and miracle of the Blessed Trinity consists in this: that as each of those balls in weight, with the other two (and consequently in that respect each one contained in the other two, and each two in the other one), so each Person of the Blessed Trinity, being in nature and essence equal and all one with the other two, is contained in the other two, and each two in the other one. This agrees with those words of Christ to His disciples when they desired Him to show them His Father: “Do ye not believe that I am in my Father, and my Father in me?” (John 14:10–11). As if He should say, “If you believe not this, you believe not aright.” And the like is to be said of the Holy Ghost in respect of the Father and the Son, for they are all one.

To search further into this deep mystery than the Creed of St. Athanasius doth declare and express (unless it be to answer the impugners thereof) is vain curiosity and presumption. We are only to believe it for the authority of the Church, which proposeth it unto us to be believed, “captivating our understanding, as St. Paul termeth it, to the obedience of faith,” and to admire the height and profundity thereof.

Therefore our holy Mother the Church hath appointed for the Epistle of this festival day in the holy Mass these words of St. Paul, admiring this mystery: “O the height of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and unsearchable His ways!” (Romans 11). If they are incomprehensible and unsearchable, then it is in vain to search them, but they are to be believed and admired, as St. Paul here does.

To admire it as a mystery far surpassing the reach of human reason (next to believing it) is the greatest honour we can do it.This did St. Jerome unto our Blessed Lady. Entering into a church and saluting diverse Saints whose pictures he passed by with some short salutation and prayer, making a little stand at every one of them, he passed by the picture of our Blessed Lady and never saluted her. There came a voice from the picture demanding of him why he left her unsaluted more than the rest. He burst forth into these words of admiration of her worth: “O sacred and immaculate virginity, with what praises I should extol thee I do not know, because Him whom the heavens cannot contain, thou in thy womb hast contained.”

These words our holy Mother the Church hath put into the Office of our Blessed Lady, making it a Responsory of the first lesson at Matins before Advent. As if by those words of admiration, our Blessed Lady was more honoured than by any words of praise, to the end we might do the like.

The Queen of Sheba could by no words honour and extol the order and majesty of Solomon’s house; nor Queen Esther the greatness and majesty of King Ahasuerus her husband, so much as by being astonished and out of themselves with admiration thereof. King David cried out with admiration: “O Lord, our Lord, how admirable is thy name in all the world!” And the Angels admire at the glorious Assumption of our Blessed Lady into heaven in body and soul, and say: “What is she that ascendeth out of the desert of the earth, abounding with such delights!”

Admiration goeth further than words or thoughts, beginning where they fail and can go no further.As St. Leo saith, to be overcome with the greatness and majesty of the mysteries of our Religion, that we cannot comprehend them, is a far greater honour unto us—to have such a high and excellent religion—than to have a religion that we can comprehend by natural reason.

Finally, as we do admire the depth of this mystery of the Blessed Trinity, so may we admire the infinite goodness of the same: that all three Persons would concur unto the salvation of such poor worms as we—the Father to create us of nothing, the Son to redeem us with His most precious Blood, the Holy Ghost to give us grace in the Sacraments and otherwise, to do those things which on our part are to be done.

And whereas we bear the lively image of the Blessed Trinity in our souls by the three-fold faculty of memory, understanding, and will, let us endeavour to employ them all in the honour and service of the Blessed and Glorious Trinity: our Memory to remember Him and all His works, our Understanding to know Him, and our Will to love Him.