Wednesday, January 9, 2019

Courage Orientation Seminar 2019

“Rise up in splendour! Your light has come.” 

Inviting all persons who experience same sex attraction and have a burning love for Jesus Christ to attend the Courage Introduction Seminar in February. Details are in the e-poster or e-mail me at

Tuesday, May 1, 2018

Courage Orientation Seminar

If you are struggling with same-sex attractions and would like to know more about the Courage ministry, kindly refer to the poster above for details. If you know someone who may benefit from Courage, kindly forward this info to them. The seminar is free and everyone is welcome to attend. You can also reach Courage through Facebook at

Saturday, April 7, 2018

On The Reality of Hell

It would be an act of omission on my part not to post a topic on hell. I am doing this for the single purpose of reminding everyone that hell exists. Our Blessed Lord preached it in the Gospels. Our Lady of Fatima, who we just celebrated the centenary of her apparition last year, showed the three shepherd children a vision of hell. Well-known saints and mystics of the Church like St. Faustina Kowalska and St. Teresa of Avila to name a few were favored to see/experience hell. I hope that this long sermon by St. Alphonsus Liguori on hell arouses in all of us a deep sorrow for our sins, genuine repentance and conversion. Let us amend our wicked life and turn to the Divine Mercy of Our Savior Jesus Christ before it is too late. 


I shall first speak of the fire, which is the principal pain that torments the senses of the damned, and afterwards of the other Pains of Hell.

Behold! The final doom of sinners who abuse the Divine Mercy is to burn in the Fire of Hell. God threatens hell, not to send us there, but to deliver us from that place of torments. "Minatur Deus gehennam", says Saint Chrysostom, "ut a gehenna liberet, et ut firmi ac stabiles evitemus minas" (- from Homily). Remember then, Brethren, that God gives you today, the opportunity of hearing this sermon, that you may be preserved from Hell, and that you may give up sin, which alone, can lead you to Hell.

My brethren, it is 'certain', and of faith, that there is a Hell. After Judgment, the Just shall enjoy the Eternal Glory of Paradise, and sinners shall be condemned to suffer the everlasting chastisement, reserved for them in Hell. "And these shall go into Everlasting Punishment: but the Just, into Life Everlasting" - Matthew 25:46. Let us examine, in what Hell consists. It is what the rich glutton (Dives) called a Place of Torments. "In hunc locum tormentorum" - Luke 16:28. It is a place of suffering, where each of the senses and 'powers' of the damned, has its proper torment, and in which the torments of each person, will be increased in proportion to the forbidden pleasures in which he indulged. "As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her" - Apocalypse (Revelation) 18:7.

In offending God, the sinner does two evils:

1. He abandons God, the Sovereign Good, Who is able to make him happy, and

2. Turns to creatures, who are incapable of giving, any real happiness to the soul.

Of this injury, which men commit against Him, the Lord complains by His Prophet Jeremiah: "For My People have done two evils. They have forsaken Me, the Fountain of Living Water, and have digged to themselves cisterns, broken cisterns, that can hold no water" - Jeremiah 2:13. Since, then, the sinner turns his back on God, he shall be tormented in Hell, by the pain arising from the loss of God; and since in offending God, he turns to creatures, he shall be justly tormented by the same creatures, and principally by fire.

The vengeance on the flesh of the ungodly is fire and worms- Ecclesiasticus (Sirach) 7:19. Fire and remorses of conscience are the principal means by which God takes vengeance on the flesh of the wicked. Hence, in condemning the reprobate to Hell, Jesus Christ commands them to go into eternal fire. "Depart from Me, you cursed, into everlasting fire" - Matthew 25:41. This fire, then, shall be one of the most cruel executioners of the damned.

Even in this life, the pain of fire is the most terrible of all torments. But Saint Augustine says, that in comparison of the Fire of Hell, the fire of this Earth, is no more than a 'picture', compared with the 'reality'. "In cujus comparatione noster hic ignus depictus est". Saint Anselm teaches that the Fire of Hell, as far Surpasses the fire of this world, as the fire of the 'real' exceeds that of painted fire. The Pain, then, produced by the Fire of Hell, is far greater than that which is produced by our fire, because God has made the fire of this earth for the use of man, but He has created the Fire of Hell, purposely for the chastisement of sinners; and therefore as Tertullian says, He has made it a 'minister'-of His Justice. "Longe alius est ignis, qui usui humano, alius qui Dei justitiae deservit". This avenging fire is always kept alive by the wrath of God. "A fire is kindled in My rage" - Jeremiah 15:14.

"And the rich man also died: and he was buried in Hell" - Luke 16:22. The damned are buried in the Fire of Hell; hence they have an abyss of fire below, an abyss of fire above, and an abyss of fire on every-side. As a fish in the sea is surrounded by water, so the unhappy reprobates are encompassed by fire, on every side. The sharpness of the pain of fire, may be inferred from the circumstance, that the rich glutton complained of no other torment. "I am tormented in this flame" - Luke 16:24.

The Prophet Isaiah says that the Lord will punish the guilt of sinners with the Spirit of Fire. "When the Lord shall wash away the filth of the daughters of Sion, and shall wash away the blood of Jerusalem out of the midst thereof, by the spirit of judgment, and by the spirit of burning . . ." - Isaiah 4:4. "The spirit of burning" is the pure 'essence' of fire. All 'spirits' or 'essences', though taken from simple Herbs or Flowers, are so 'penetrating', that they reach the very Bones. Such is the Fire of Hell. Its activity is so great, that a single spark of it, would be sufficient to melt a mountain of bronze. The disciple relates that a damned person, who appeared to a religious, dipped his hand into a vessel of Water; the religious placed in the vessel a candlestick of bronze, which was instantly dissolved.

This fire shall torment the damned, not only 'externally', but also 'internally'. It will burn the 'bowels', the 'heart', the 'brains', the 'blood' within the 'veins', and the 'marrow' within the 'bones'. The 'skin' of the damned, shall be like a ' caldron', in which their 'bowels', their 'flesh', and their 'bones' shall be burned. David says that the bodies of the damned shall be like so many furnaces of fire. "Thou shalt make them as an oven of fire, in the time of Thy anger." - Psalm 20:10.

O God! certain sinners cannot bear to walk under a strong sun, or to remain before a large fire in a 'closed' room. They cannot endure a spark from a candle, and they fear not the Fire of Hell, which, according-to the Prophet Isaiah, not only burns, but devours the unhappy damned. "which of you can Dwell with Devouring Fire?" - Isaiah 33:14. As a Lion, Devours a Lamb, so the Fire of Hell, Devours the Reprobate; but it Devours without destroying life, and thus tortures them with a continual death. "Continue", says Saint Peter Damien to the sinner who indulges in impurity, "Continue to satisfy your flesh; a day will come, or rather an eternal night, when your impurities, like pitch, shall nourish a fire within your very bowels". "Venit dies, imo nox, quando libido tua vertetur in picem qua se nutriet perpetuus ignis in visceribus tuis" - Epistle 6. And according to Saint Cyprian, the impurities of the wicked shall 'boil', in the very 'fat' which will issue from their accursed bodies.

Saint Jerome teaches that in this fire, sinners shall suffer not only the pain of the fire, but also the pains which men endure on this Earth. "In uno igne omnia supplicia sentient in inferno peccatores". How manifold are the pains of which men are subject, in this life. Pains in the 'sides', pains in the 'head', pains in the 'loins', pains in the 'bowels'. All these together torture the damned.

The fire itself, will bring with it, the pain of darkness; for, by its smoke, it will, according to Saint Jude, produce a storm of darkness which shall blind the damned. "To whom the storm of darkness is reserved, forever" - Jude 13. Hence, Hell is called a Land of Darkness, covered with the shadow of death. "A Land that is dark and covered with the mist of death: A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth" - Job 10:21-22. To hear that a criminal is shut-up in a dungeon, for ten or twenty years, excites our compassion. Hell is a dungeon, closed on every side, into which a ray of the sun or light of a candle, never enters. Thus the damned "shall never see light" - Psalm 48:20. The fire of this world gives light, but the Fire of Hell is utter darkness. In explaining the words of David, "The voice of the Lord divideth the flame of fire" - Psalm 28:7; Saint Basil says, that in Hell, the Lord separates the fire that burns from the flame which illuminates, and therefore, this fire burns, but gives no light. B. Albertus Magnus explains this passage more concisely, by saying that God "divides the heat, from the light". Saint Thomas teaches, that in Hell, there is only as much Light, as is necessary, to torment the damned by the sight of their associates, and of the devils. "Quantum sufficit ad videndum illa quae torquere possunt" - Summa Supplementum Tertiæ Partis 97:5. And according-to Saint Augustine, the bare Sight of these infernal monsters, excites sufficient terror, to cause the death of all the damned, if they were capable of dying. "Videbunt monstra, quorum visio postet illos occidere".

To suffer a parching thirst, without having a 'drop of water' to quench it, is intolerably painful. It has sometimes happened that travelers, who could procure no refreshment, after a long journey, have fainted from the pain, produced by thirst. So great is the thirst of the damned, that if one of them were offered, all the water on this earth, he would exclaim: 'All this water is not sufficient to extinguish the burning thirst, which I endure.' But, alas! the unhappy damned shall never have a single drop of water to refresh their tongues. "And he cried, and said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, to cool my tongue: for I am tormented in this flame" - Luke 16:24. The rich glutton has not obtained, and shall never obtain, this 'drop of water', as long as God shall be God.

The reprobate shall be likewise tormented by the stench that pervades Hell. This stench shall arise from the very bodies of the damned. "Out of their carcasses shall rise a stink" - Isaiah 34:3. The bodies of the damned are called 'carcasses', not because they are dead (for they are living, and shall be forever alive to pain), but on account of the stench, which they 'exhale'. Would it not be very painful to be shut up in a 'closed' room, with a fetid corpse? Saint Bonaventure says, that if the body of one of the damned, were placed in the Earth, it would, by its stench, be sufficient to cause the death of all men. How intolerable, then, must it be to live forever in the dungeons of Hell, in the midst of the immense multitudes of the damned! Some foolish worldlings say: 'If I go to Hell, I shall not be there alone.' Miserable fools! do you not see that the greater the number of your companions, the more insufferable shall be your torments? "There", says Saint Thomas, "the society of the reprobate shall cause an increase, and not a diminution of misery" - Summa Supplementum Tertiæ Partis 86:1. The society of the reprobate, augments their misery, because each of the damned, is a source of suffering to all the others. Hence, the greater their number, the more they shall mutually torment each other. "And the people", says the Prophet Isaiah, "shall be as ashes after a fire, as a bundle of thorns, they shall be burnt with fire" - Isaiah 33:12. Placed in the midst of the furnace of Hell, the damned are like so many grains, reduced to ashes by the abyss of the fire; and like so many thorns, tied together, and wounding each other.

They are tormented, not only by the stench of their companions, but, also by their shrieks and lamentations. How painful is it to a person, longing for sleep, to hear the groans of a sick man, the barking of a dog, or the screams of an infant. The damned must listen incessantly to the wailing and howling of their associates, not for a night, nor for a thousand nights, but for all eternity without the interruption of a single moment.

The damned are also tormented by the 'narrowness' of the place, in which they are confined; for, although the dungeon of Hell is large, it will be too small for so many millions of the reprobate, who like sheep, shall be heaped, one over the other. "They are laid in Hell, like sheep" - Psalm 48:15. We learn from the Scriptures, that they shall be pressed together like 'grapes in the winepress', by the vengeance of an angry God. "The winepress of the fierceness of the wrath of God the Almighty" - Revelation 19:15. From this 'pressure', shall arise the pain of immobility. "Let them become immovable as a stone" - Exodus 15:16. In whatever position the damned shall fall into Hell after the General Judgment, whether on the 'side', or on the 'back', or on the 'head' downwards, in that, they must remain for eternity without ever being able to 'move' foot or hand or finger, as long as God shall be God. In a word, Saint Chrysostom says that all the pains of this life, however great they may be, are scarcely a shadow of the torments of the damned. "Haec omnia ludicra sunt et risus ad illa supplicia: pone ignem, ferrum, et bestias, attamen vix umbra sunt ad illa tormenta" - Homily 39.

The reprobate, then, shall be tormented in all the senses of the body. They shall be tormented in all the powers of the soul. Their memory shall be tormented-by the remembrance of the years which they had received from God for the salvation of their souls, and which they spent in laboring-for their own damnation; by the remembrance of so many graces and so many Divine Lights, which they abused. Their understanding shall be tormented by the knowledge of the great happiness which they forfeited, in losing their souls, Heaven, and God, and by a conviction, that this loss is irreparable. Their will shall be tormented by seeing that whatever they ask or desire, shall be refused. "The desire of the wicked shall perish" - Psalm 111:10. They shall never have any of those things for which they wish, and must forever suffer all that is repugnant to their will. They would wish to escape from these torments, and to find peace; but in these torments, they must forever remain, and peace they shall never enjoy.

Perhaps they may, sometimes receive a little comfort or at least enjoy occasional repose? No, says Cyprian: "Nullum ibi refrigerium, nullem remedium, atque ita omni tormento atrocius desperatio" - Sermon. In this life, how great so ever may be the tribulations which we suffer, there is always some relief or interruption. The damned must remain forever in a pit of fire, always in torture, always weeping, without ever enjoying a moment's repose. But, perhaps there is someone to pity their sufferings? At the very time that they are so much afflicted, the Devils continually reproach them, with the sins for which they are tormented, saying: 'Suffer, burn, live forever in despair; You yourselves have been the cause of your destruction.' And do not the Saints, the Divine Mother, and God, Who is called the Father of Mercies, take compassion on their miseries? No; "The sun shall be darkened and the moon shall not give her light, and the stars shall fall from Heaven" - Matthew 24:29. The Saints, represented by the Stars, not only do not pity the damned, but they even rejoice in the vengeance inflicted on the injuries, offered to their God. Neither can the Divine Mother pity them, because they hate her Son. And Jesus Christ, who died for the love of them, cannot pity them, because they have despised His Love, and have voluntarily brought themselves, to perdition.


” Cast him into the exterior darkness; there shall be weeping and gnashing of teeth.” MATT. xxii. 13.

ACCORDING to all laws, divine and human, the punishment of crime should be proportioned to its grievousness. “According to the measure of the sin shall the measure also of the stripes be.” (Deut. xxv. 2.) Now, the principal injury which sinners do to God by mortal sin, consists in turning their back upon their Creator and their sovereign good. St. Thomas defines mortal sin to be”a turning away from the immutable good” (p. 1, qu. 24, art. 4).

Of this injury the Lord complains in the following words: ”Thou hast forsaken me, saith the Lord; thou hast gone backward. ” (Jer. xv. 6.) Since, then, the greatest guilt of the sinner consists in deliberately consenting to lose God, the loss of God shall constitute his greatest punishment in hell.

”There shall be weeping.” In hell there is continual weeping; but what is the object of the bitterest tears of the unhappy damned? It is the thought of having lost God through their own fault. This shall be the subject of the present discourse.

Be attentive, brethren.

1. No! dearly beloved Christians! the goods of the earth are not the end for which God has placed you in the world; the end for which he has created you is the attainment of eternal life. ”And the end life eternal.” (Rom. vi. 22.) Eternal life consists in loving God, and possessing him for eternity. Whosoever attains this end shall be for ever happy; but he who, through his own fault, does not attain it, loses God; he shall be miserable for eternity, and shall weep for ever, saying: ”My end is perished.” (Lamen. iii. 18.)

2. The pain produced by loss is proportioned to the value of what has been lost. If a person lose a jewel, a diamond worth a hundred crowns, he feels great pain; if the diamond were worth two hundred crowns, the pain is double; if worth four hundred, the pain is still greater. Now, I ask, what is the good which a damned soul has lost? She has lost God; she has lost an infinite good. The pain, then, arising from the loss of God is an infinite pain.

”The pain of the damned,” says St. Thomas, ”is infinite, because it is the loss of an infinite good.” (1. 2, qu. 87, a. 4.) Such, too, is the doctrine of St. Bernard, who says, that the value of the loss of the damned is measured from the infinitude of God the supreme good.

Hence, hell does not consist in its devouring fire, nor in its intolerable stench, nor in the unceasing shrieks and howlings of the damned, nor in the terrific sight of the devils, nor in the narrowness of that pit of torments, in which the damned are thrown one over the other: the pain which constitutes hell is the loss of God. In comparison of this pain, all the other torments of hell are trifling.

The reward of God’s faithful servants in heaven is, as he said to Abraham, God himself. ”I am thy reward, exceeding great.” (Gen. xv. 1.) Hence, as God is the reward of the blessed in heaven, so the loss of God is the punishment of the damned in hell.

3. Hence, St. Bruno has truly said, that how great soever the torments which may be inflicted on the damned, they never can equal the great pain of being deprived of God. Add torments to torments, but do not deprive them of God. ”Addantur tormenta tormentis, et Deo non priventur.” (Serm. de Jud. Fin.) According to St. Chrysostom, a thousand hells are not equal to this pain. Speaking of the loss of God, he said: ”Si mille dixeris gehennas, nihil par dices illius doloris.” (Hom, xlix., ad Pop.) God is so lovely that he deserves infinite love.

He is so amiable that the saints in heaven are so replenished with joy, and so absorbed in divine love, that they desire nothing but to love God, and think only of loving him with all their strength. At present, sinners, for the sake of their vile pleasures, shut their eyes, and neither know God nor the love which he deserves; but in hell they shall, in punishment of their sins, be made to know that God is an infinite good and infinitely amiable. ”The Lord shall be known when he executeth judgment.” (Ps. ix. 17.)

The sinner, drowned in sensual pleasures, scarcely knows God: he sees him only in the dark, and therefore he disregards the loss of God. But in hell he shall know God, and shall be tormented for ever by the thought of having voluntarily lost his infinite good. A certain Parisian doctor appeared after death to his bishop, and said that he was damned. His bishop asked him if he remembered the sciences in which he was so well versed in this life. He answered, that in hell the damned think only of the pain of having lost God.

4. ”Depart from me, ye cursed, into everlasting fire. ” (Matt. xxv. 41.) “Depart from me.” This command constitutes the hell of the damned. Begone from me; you shall be no longer mine, and I shall be no longer yours. ”You are not my people, and I will not be yours.” (Osee i. 9.)

At present this punishment is, as St. Augustine says, dreaded only by the saints. ”Hæc amantibus non contemnentibus pœna est.” It is a punishment which affrights the soul that loves God more than all the torments of hell; but it does not terrify sinners, who are immersed in the darkness of sin. But at death they shall, for their greater chastisement, understand the infinite good which they have lost through their own fault.

5. It is necessary to know that men have been created for God, and that nature draws them to love him. In this life, the darkness of sin, and the earthly affections which reign in their hearts, stifle their natural tendency and inclination to a union with God, their sovereign good; and therefore the thought of being separated from him does not produce much pain. But when the soul leaves the body, and is freed from the senses, which keeps her in darkness, she then clearly sees that she has been created for God, and that he is the only good which can make her happy.

”But,” says St. Antonine, ”the soul separated from the body understands that God is her sovereign good, and that she has been created for Him.” Hence, as soon as she is loosed from the bondage of the body, she rushes forward to embrace her Supreme Good: but because she is in sin, and his enemy, God will cast her off. Though driven back and chased away, she retains her invincible tendency and inclination to a union with God; and her hell shall consist in seeing herself always drawn to God, and always banished from him.

6. If a dog see a hare, what effort does he not make to break his chain and seize his prey! Thus, at her separation from the body, the natural inclinations of the soul draw her to God, while at the same time sin separates her from him, and drags her with it into hell. Sin, says the prophet, like a wall of immense thickness, is placed between the soul and God, and separates her from him. ”But your iniquities have divided between you and your God.” (Isa. lix. 2.)

Hence, the unhappy soul, confined in the prison of hell, at a distance from God, shall weep for ever, saying: Then, my God, I shall be no longer thine, and thou wilt be no longer mine. I shall love thee no more, and thou will never again love me. This separation from God terrified David, when he said: ”Will God, then, cast off for ever? or will he never be more favourable again ?” (Ps. Ixxvi. 8.) How great, he says, would be my misery if God should cast me from him, and never again be merciful to me! But this misery every damned soul in hell suffers, and shall suffer for eternity. As long as he remained in sin, David felt his conscience reproaching him, and asking, ”Where is thy God?”

David, where is thy God, who once loved thee? Thou hast lost him; he is no longer thine. David was so afflicted at the loss of his God that he wept night and day. ”My tears have been my bread day and night, whilst it has been said to me daily: Where is thy God?” (Ps. xli. 4.) Thus, even the devils will say to the damned: Where is your God? By his tears David appeased and recovered his God; but the damned shall shed an immense sea of tears, and shall never appease nor recover their God.

7. St. Augustine says, that if the damned saw the beauty of God, “they should feel no pain, and hell itself would be converted into a Paradise.” (Lib. de Trip. Hab.) But the damned shall never see God. When David forbade his son Absalom to appear in his presence, the sorrow of Absalom was so great, that he entreated Joab to tell his father that he would rather be put to death than never more be permitted to see his face. ”I beseech thee, therefore, that I may see the face of the king; and if he be mindful of my iniquity, let him kill me.” (2 Kings xiv.)

To a certain grandee, who acted irreverently in the church, Philip the Second said: ”Do not dare ever to appear again in my presence.” So intense was the pain which the nobleman felt, that after having returned home, he died of grief. What then must be the feelings of the reprobate at the hour of death, when God shall say to them: Begone; let me never see you again: you shall never more see my face!”I will hide my face from them; all evils and afflictions shall find them.” (Deut. xxxi. 17.)

What sentiments of pity should we feel at seeing a son who was always united with his father, who always eat and slept with him, weeping over a parent whom he loved so tenderly, and saying: My father, I have lost you; I shall never see you more. Ah! if we saw a damned soul weeping bitterly, and asked her the cause of her wailing, she would answer: I weep because I have lost God, and shall never see him again.

8. The pain of the reprobate shall be increased by the knowledge of the glory which the saints enjoy in Paradise, and from which they see, and shall for ever see, themselves excluded. How great would be the pain which a person should feel if, after being invited by his sovereign to his own theatre, to be present at the singing, dancing, and other amusements, he should be excluded in punishment of some fault!

How bitter should be his anger and disappointment when, from without, he should hear the shouts of joy and applause within! At present sinners despise heaven, and lose it for trifles, after Jesus Christ shed the last drop of his blood to make them worthy of entering into that happy kingdom. But when they shall be confined in hell, the knowledge of the glory of heaven shall be the greatest of all their torments. St. John Chrysostom says, that to see themselves banished from that land of joy, shall be to the damned a torment ten thousand times as great as the hell which they suffer. ”Decem mille quis pœnat gehennas, nihil tale dicet quale est a beata gloria excidere.” (S. Joan. Chry. ap. 8. Thorn. Suppl, qu. 98, art. 9.)

Oh! that I had at least the hope, the damned will say, that after a thousand, or even a million of ages, I could recover the divine grace, and become worthy of entering into heaven, there to see God! But, no! he shall be told, ”When the wicked man is dead, there shall be no hope any more. ” (Prov. xi. 7.) When he was in this life he could have saved his soul; but because he has died in sin his loss is irreparable. Hence, with tears of despair, he shall say: “I shall not see the Lord God in the land of the living.” (Isa. xxxviii. 11.)

9. The thought of having lost God and Paradise, solely through their own fault, shall increase the torture of the damned. Every damned soul shall say: It was in my power to have led a life of happiness on earth by loving God, and to have acquired boundless happiness for eternity; but, in consequence of having loved my vices, I must remain in this place of torments as long as God shall be God. She will then exclaim in the words of Job: “Who will grant me that I might be according to the months past, according to the days in which God kept me ?” (Job xxxix. 2.)

Oh! that I were allowed to go back to the time I lived on earth, when God watched over me, that I might not fall into this fire! I did not live among the savages, the Indians, or the Chinese. I was not left without the sacraments, sermons, or masters to instruct me. I was born in the bosom of the true Church, and have been well instructed and frequently admonished by preachers and confessors.

To this prison I have not been dragged by the devils; I have come of my own accord. The chains by which I am bound and kept at a distance from God, I have forged with my own will. How often has God spoken to my heart, and said to me: Amend, and return to me. Beware, lest the time should come when thou shalt not be able to prevent thy destruction. Alas! this time has come; the sentence has been already passed; I am damned; and for my damnation there neither is, nor shall be, any remedy for all eternity. But if the damned soul has lost God, and shall never see him, perhaps she can at least love him?! No; she has been abandoned by grace, and thus she is made the slave of her sins, and compelled to hate him.

The damned see that God is their adversary on account of their contempt for him during life, and are therefore always in despair. ”Why hast thou set me opposite to thee, and I am become burthensome to myself.” (Job vii. 20.) Hence, because the damned see that they are enemies of God, whom they at the same time know to be worthy of infinite love, they are to themselves objects of the greatest horror. The greatest of all the punishments which God shall inflict on them, will consist in seeing that God is so amiable, and that they are so deformed, and the enemies of this God. “I will set before thy face.” (Ps. xlix. 21.)

10. The sight of all that God has done for the damned shall above all increase their torture. “The wicked shall see and shall be angry.” (Ps. cxi. 10.) They shall see all the benefits which God bestowed upon them all the lights and calls which he gave them and the patience with which he waited for them. They shall, above all, see how much Jesus Christ has loved them, and how much he has suffered for the love of them; and after all his love and all his sufferings, they shall see that they are now objects of his hatred, and shall be no longer objects of his love.

According to St. Chrysostom, a thousand hells are nothing compared with the thought of being hateful to Christ. ”Si mille quis ponat, gehennas, nihil tale dicturus est, quale est exosum esse Christo.” (Hom xiv. in Matt.) Then the damned shall say: My Redeemer, who, through compassion for me, sweated blood, suffered an agony in the garden, and died on the cross bereft of all consolation, has now no pity on me! I weep, I cry out; but he no longer hears or looks to me! He is utterly forgetful of me. He once loved me; but now he hates and justly hates me; for I have ungratefully refused to love him.

David says, that the reprobate are thrown into the pit of death. “Thou shalt bring them down into the pit of destruction.” (Ps. liv. 24.) Hence St. Augustine has said: ”The pit shall be closed on top, it shall be opened at the bottom, it shall be expanded downwards; and they who refuse to know God shall be no longer known by him.”“Puteus claudetur sursum, aperietur deorsum, dilatatibur in profundum: et ultra nescientur a Deo qui Deum scire noluerunt.” (Hom, xvi., cap 50.)

11. Thus the damned see that God deserves infinite love, and that they cannot love him. St. Catherine of Genoa being one day assailed by the devil, asked him. who he was. He answered with tears: I am that wicked one who is deprived of the love of God. I am that miserable being that can never more love God. They not only cannot love God, but, abandoned in their sins, they are forced to hate him: their hell consists in hating God, whom they at the same time know to be infinitely amiable.

They love him intensely as their sovereign good, and hate him as the avenger of their sins. ”Res miserrima,” says a learned author, ”amare vehementer, et amatum simul odisse.” (Magnotius Medit.) Their natural love draws them continually to God; but their hatred drags them away from him. These two contrary passions, like two ferocious wild beasts, incessantly tear in pieces the hearts of the damned, and cause, and shall for all eternity cause, them to live in a continual death.

The reprobate then shall hate and curse all the benefits which God has bestowed upon them. They shall hate the benefits of creation, redemption, and the sacraments. But they shall hate in a particular manner the sacrament of baptism, by which they have, on account of their sins, been made more guilty in the sight of God; the sacrament of penance, by which, if they wished, they could have so easily saved their souls; and, above all, the most holy sacrament of the altar, in which God had given himself entirely to them.

They shall consequently hate all the other means which have been helps to their salvation. Hence, they shall hate and curse all the angels and saints. But they shall curse particularly their guardian angels their special advocates and, above all, the divine mother Mary. They shall curse the three divine persons the Father, the Son, and the Holy Ghost; but particularly Jesus Christ, the Incarnate Word, who suffered so much, and died for their salvation.

They shall curse the wounds of Jesus Christ, the blood of Jesus Christ, and the death of Jesus Christ. Behold the end to which accursed sin leads the souls which Jesus Christ has dearly bought.


Eternal Father, Your Son has Promised that You will Grant us all the Graces which we ask for in His Name. In the Name and Merits of Jesus Christ, I ask the following Graces for myself and for all Mankind. Please give me a Lively Faith in all that the Church Teaches. Enlighten me, that I may know the Vanity of the Goods of this World, and the Immensity of the Infinite Good that You are. Make me also see the Deformity of the Sins I have Committed, that I may Humble myself and Detest them as I should.

Give me a Firm Confidence of Receiving Pardon for my Sins, Holy Perseverance, and the Glory of Heaven, through the Merits of Jesus Christ, and the Intercession of Mary. Give me a Great Love for You, that will Detach me from the Love of this World, and of myself, so that I may Love none other, but You.

I Beg of You a Perfect Resignation to Your Will. I Offer myself entirely to You, that You might do with me, and all that belongs to me, as You Please.

I Beg of You a Great Sorrow for my Sins.

I ask You to give me the Spirit of True Humility and Meekness, that I may Accept with Peace, and even with Joy, all the Contempt, Ingratitude and Ill-treatment I may receive. At the same time, I also ask You to give me Perfect Charity, which shall make me wish well to those who have done Evil to me.

Give me Love for the Virtue of Mortification, by which I may Chastise my Rebellious Senses and oppose my Self-Love. Give me a Great Confidence in the Passion of Jesus Christ and in the Intercession of Mary Immaculate. Give me a Great Love for the Blessed Sacrament, and a Tender Devotion and Love to Your Holy Mother. Give me, above all, Holy Perseverance, and the Grace always to Pray for it, especially in Time-of Temptation, and at the Hour-of Death.

Finally, I recommend to You the Holy Souls of Purgatory, my Relatives and Benefactors, and in a special manner I recommend to You all those who Hate me or who have in any way Offended me; I Beg You to Render them Good, for the Evil they have done or may wish to do me. Grant that, by Your Goodness, I may come One Day to sing Your Mercies in Heaven; for my Hope is in the Merits of Your Blood and in the Patronage of Mary. Mary, Mother of God, Pray to Jesus for me.


Sunday, April 1, 2018

Easter Prayer

My Risen Jesus, I devoutly kiss and
adore the Glorious Wounds in Your
Feet and ask You to help me fly from
all occasions of sin and walk the way
of Christian Holiness till I come to
the home of Paradise.

My Risen Jesus, I devoutly kiss the
Glorious Wounds of Your Hands and
ask that You deliver me from all evil
of body, mind and soul with Your
Wounded Hands.

My Risen Jesus, I devoutly kiss the
Glorious Wound of Your Side and ask
that You kindle in my heart the fire of
love here, that I may hereafter love
You eternally in Heaven.

Finally, I pray, O most Holy Virgin Mary
by the great joy on seeing Your Risen
and Glorified Son, that you obtain
for me the grace to rise, also after my
death to the Eternal Glory of Paraidse.

Hail Mary (three times)

EWTN Global Catholic Network
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Sunday, March 4, 2018

I Thirst For You

"Behold, I stand at the door and knock..." (Rev. 3:20)

It is true. I stand at the door of your heart, day and night. Even when you are not listening, even when you doubt it could be Me, I am there. I await even the smallest sign of your response, even the least whispered invitation that will allow Me to enter.

And I want you to know that whenever you invite Me, I do come always without fail. Silent and unseen I come, but with infinite power and love, and bringing the many gifts of My Spirit. I come with My mercy, with My desire to forgive and heal you, and with a love for you beyond your comprehension, a love every bit as great as the love I have received from the Father "As much as the Father has loved me, I have loved you." (Jn. 15:10). I come - longing to console you and give you strength, to lift you up and bind all your wounds. I bring you My light, to dispel your darkness and all your doubts. I come with My power, that I might carry you and all your burdens; with My grace, to touch your heart and transform your life; and My peace I give to still your soul.

I know you through and through - I know everything about you. The very hairs of your head I have numbered. Nothing in your life is unimportant to Me. I have followed you through the years, and I have always loved you - even in your wanderings. I know every one of of your problems. I know your needs and your worries. And yes, I know all your sins. But I tell you again that I love you not for what you have or haven't done - I love you for you, for the beauty and dignity My Father gave you by creating you in His own image. It is a dignity you have often forgotten, a beauty you have tarnished by sin. But I love you as you are, and I have shed My Blood to win you back. If you only ask Me with faith, My grace will touch all that needs changing in your life, and I will give you the strength to free yourself from sin and all its destructive power.

I know what is in your heart - I know your loneliness and all your hurts - the rejections, the judgments, the humiliations. I carried it all before you. And I carried it all for you, so you might share My strength and victory. I know especially your need for love - how you are thirsting to be loved and cherished. But how often have you thirsted in vain, by seeking that love selfishly, striving to fill the emptiness inside with you passing pleasures - with the even greater emptiness of sin. Do you thirst for love? "Come to Me all you who thirst..." (Jn 7:37). I will satisfy you and fill you. Do you thirst to be cherished? I cherish you more than you can imagine - to the point of dying on a cross for you.

I THIRST FOR YOU. Yes, that is the only way to even begin to describe My love for you: I THIRST FOR YOU. I thirst to love you and be loved by you - that is how precious you are to Me. I THIRST FOR YOU. Come to Me, and I will fill your heart and heal your wounds. I will make you a new creation, and give you peace, even in all your trials. I THIRST FOR YOU. You must never doubt My mercy, My acceptance of you, My desire to forgive, My longing to bless you and live My life in you. I THIRST FOR YOU. If you feel unimportant in the eyes of the world, that matters not at all. For Me, there is no one more important in the entire world than you. I THIRST FOR YOU. Open to Me, come to Me, thirst for Me, give me your life - and I will prove to you how important you are to My heart.

Don't you realize that My Father already has a perfect plan to transform your life, beginning from this moment? Trust in Me. Ask Me every day to enter and take charge of your life - and I will. I promise you before My Father in heaven that I will work miracles in your life. Why should I do this? Because I THIRST FOR YOU. All I ask of you is that you entrust yourself to Me completely. I will do all the rest.

Even now I behold the place My Father has prepared for you in My Kingdom. Remember that you are a pilgrim in this life, on a journey home. Sin can never satisfy you, or bring the peace you seek. All that you have sought outside of Me has only left you more empty, so do not cling to the things of this life. Above all, do not run from Me when you fall. Come to Me without delay. When you give Me your sins, you give Me the joy of being your Savior. There is nothing I cannot forgive and heal, so come now and unburden your soul.

No matter how far you may wander, no matter how often you forget Me, no matter how many crosses you may bear in this life, there is one thing I want you to always remember, one thing that will never change: I THIRST FOR YOU - just as you are. You don't need to change to believe in My love, for it will be your belief in My love that will change you. You forget Me, and yet I am seeking you every moment of the day - standing at the door of your heart, and knocking. Do you find this hard to believe? Then look at the cross, look at My Heart that was pierced for you. Have you not understood My cross? Then listen again to the words I spoke there - for they tell you clearly why I endured all this for you: "I THIRST..." (Jn. 19:28)

Yes, I thirst for you - as the rest of the psalm - verse I was praying says of Me: "I looked for love, and I found none..."(Ps. 69:20). All your life I have been looking for your love - I have never stopped seeking to love you and be loved by you. You have tried many other things in your search for happiness; why not try opening your heart to Me, right now, more than you ever have before.

Whenever you do open the door of your heart, whenever you come close enough, you will hear Me say to you again and again, not in mere human words but in spirit: "No matter what you have done, I love you for your own sake. Come to Me with your misery and your sins, with your troubles and needs, and with all your longing to be loved I stand at the door of your heart and knock... Open to Me, for I THIRST FOR YOU..."

(Meditation based on St. Teresa of Calcutta's spirituality and message. For more info visit their website at

"Jesus is God, therefore His love, His thirst, is infinite. He the Creator of the universe, asked for the love of His creatures. He thirsts for our love... These words: "I thirst'- do they echo in our souls?". - St. Teresa of Calcutta

Saturday, June 24, 2017

Third Courage Orientation Seminar 2017

Searching for true love?

We can only find it in the Most Sacred Heart of Jesus.

If you have same-sex attraction and seek to know Jesus' love more deeply through His Church, sign up for the Courage introduction seminar on July 15, Saturday, 2-6 p.m. Find out more how the Church can help you in your struggle. Courage is the Roman Catholic Apostolate for persons with same-sex attraction.

Send us a PM on our FB page or contact the following to reserve slots and for more details:

Edwin 0916-313-7249

Olan 0936-932-6532

May the Most Sacred Heart of Jesus draw us all closer into His love.

Monday, May 29, 2017

Obra Maestra: A Marriage and Family Conference

On the 36th anniversary of CFC (Couples for Christ), everyone is invited to discover the beauty of the family in light of St. John Paul II's Theology of the Body in a conference entitled Obra Maestra: A Marriage and Family Conference to be held at the SMX Convention Center on June 18, 2017 (Sunday). One of the speakers is our beloved spiritual director, Fr. Daniel Healy, who will deliver a talk on the topic of same-sex attractions entitled Living the Truth in Love.  For tickets/inquiries, please call or text Ms. Maia Tolentino at (0998) 9020426 or you can register here directly:

About the Speakers

Damon Owens, an international speaker and evangelist for over 20 years, is the founder and executive director of joytob. Following four-years as the first executive director of the Theology of the Body Institute in Philadelphia, he served as Chairman of the 2016 International Theology of the Body Congress. In 2002 after 16 years in the technology sector, he sold out of his firm and founded Joy-Filled Marriage New Jersey, and New Jersey Natural Family Planning Association, non-profit organizations dedicated to building a marriage culture through training, seminars, and conferences. Damon and his wife Melanie taught Natural Family Planning (NFP) for 14 years, and served as NFP Coordinators for the Archdiocese of Newark (NJ).

A Certified Speaker for the Theology of the Body Institute, National Trainer for Ascension Press, and presenter at the 2015 World Meeting of Families, Damon keeps a full international speaking schedule at conferences, marriage seminars, universities, high schools, seminaries, and parishes on the good news of marriage, sexuality, Theology of the Body, Theology of the Family, adoption, and NFP.

Damon currently lives outside Philadelphia with his wife Melanie and their eight children.


Our Director, Fr. Daniel Healy, was born and raised in Minnesota. In 1983 he graduated from the University of Dallas. While at the University, he met a couple of men who knew of the Anawim Community. He visited the Community in Corning, New York in 1980. In 1984, he moved to Corning and joined the Community. For many years he worked closely with Anawim’s founder, Fr. Francis Marino.

In 1994 he received an M.A. in Religious Studies at the Institute of Religious Studies, on the campus of St. Joseph Seminary, Yonkers, New York. Later that year he was sent to the Philippines to help establish a new Anawim Center in Las Piñas. While in the Philippines, he made a retreat, during which he became aware of his call to the priesthood. After completing his studies at Divine Word School of Theology in the Philippines, he was ordained a priest in the Diocese of Alaminos, Pangasinan in 2001.

With his health failing, Fr. Francis Marino stepped down as Director of the Community in 2002 and Fr. Daniel was voted in as Director. Along with his duties as Director and priestly duties serving the needs of Community members, Fr. Daniel serves the local parish, Mary, Mother of the Church.

For over fifteen years he has also been spiritual director to members of Courage Philippines. Courage is an international Catholic apostolate which ministers to persons with same-sex attractions. He is also on the staff of Anawim’s periodical booklet of liturgical meditations, Pondering the Word the Anawim Way.


Saturday, May 13, 2017

The Five Fatima Prayers That Every Catholic Should Know About

Today marks the 100th anniversary of Our Lady of Fatima's first apparition to the shepherd children. This extraordinary event invites us to rediscover the relevance of the Fatima messages in our present day and age and we do so by incorporating these special Fatima prayers during our prayer time.

The apparition of an angel and Our Lady to three poor children in Fatima, Portugal in the early 20th century is one of the most famous miracles in the Catholic world.

The children received many messages, mostly calling for personal conversion and prayer, as well as the words of 5 new prayers.

The first prayer is one many Catholics are likely already familiar with, but the other 4 are not as well-known.

Here are the 5 prayers given to the children at Fatima:

1) The Fatima Prayer/Decade Prayer

“O my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to Heaven, especially those most in need of Thy mercy. Amen.”

Mary told the children that people should add this prayer to the end of each decade of the Rosary.

2) The Pardon Prayer

“My God, I believe, I adore, I hope and I love Thee! I beg pardon for all those that do not believe, do not adore, do not hope and do not love Thee.”

This prayer was given to the children by the angel that visited them in 1916, the year before Mary appeared to them.

3) The Angel’s Prayer

“O Most Holy Trinity, Father, Son and Holy Spirit, I adore Thee profoundly. I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifferences by which He is offended. By the infinite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary I beg the conversion of poor sinners.”

This is another prayer given to them by the angel. There was a Eucharistic host and chalice suspended in the air, and the angel led them in kneeling before it and praying this prayer.

4) The Eucharistic Prayer

“Most Holy Trinity, I adore Thee! My God, my God, I love Thee in the Most Blessed Sacrament.”

When Mary appeared to the children for the first time on May 13, 1917, she said, “You will have much to suffer, but the grace of God will be your comfort.” According to Lucia, one of the children, a bright light shone all around them, and without thinking about it, they all started reciting this prayer.

5) The Sacrifice Prayer

“O Jesus, it is for the love of Thee, in reparation for the offenses committed against the Immaculate Heart of Mary, and for the conversion of poor sinners [that I do this].”

Mary gave the children this prayer, as well as the Fatima Prayer/Decade Prayer, on June 13th, 1917. The prayer is meant to be recited when you are offering up suffering to God.

So get praying!

[Source: Church Pop]

Wednesday, April 19, 2017

Feast of the Divine Mercy

From Sr. Faustina's Diary: Jesus' Promise on His Feast of Mercy:

"Once, as I was going down the hall to the kitchen, I heard these words in my soul:

Say unceasingly the chaplet that I have taught you. Whoever will recite it will receive great mercy at the hour of death.

Priests will recommend it to sinners as their last hope of salvation.

Even if there were a sinner most hardened, if he were to recite this chaplet only once, he would receive grace from My infinite mercy. I desire that the whole world know My infinite mercy.

I desire to grant unimaginable graces to those souls who trust in My mercy.

I heard these words:

"My daughter, tell the whole world about My inconceivable Mercy. I desire that the Feast of Mercy be a refuge and shelter for all souls, and especially for poor sinners. On that day the very depths of My tender mercy are open. I pour out a whole ocean of graces upon those souls who approach the Fount of My Mercy.

The soul that will go to Confession and receive Holy Communion shall obtain COMPLETE FORGIVENESS of sins and punishment.

On that day all the divine floodgates through which graces flow are opened. Let no soul fear to draw near to Me, even though its sins be as scarlet. My mercy is so great that no mind, be it of man or of angel, will be able to fathom it throughout all eternity.

Everything that exists has come forth from the very depths of My most tender mercy. Every soul in its relation to Me will contemplate My love and mercy throughout eternity."

The Feast of Mercy emerged from My very depths of tenderness. It is My desire that it be solemnly celebrated on the first Sunday after Easter.
Mankind will not have peace until it turns to the Fount of My Mercy. "

This year's Feast of the Divine Mercy is on April 23.

Tuesday, March 28, 2017

Litany of Humility

The Litany of Humility is a beautiful litany that will help us grow in the virtue of humility composed by Rafael Cardinal Merry de Val (1865-1930), the Secretary of State for Pope St. Pius X. Pride is one of the deadly sins and we should strive to do our best to root out this sin in our soul. Jesus Christ is our perfect model of humility. He asks us to learn from Him for he is "meek and humble of heart" (Matt 11:29). The picture above depicts the Crowning of Thorns when Jesus bore all kinds of insults, mockery, and humiliation in order to atone of this sin. 

Read also The Twelve Degrees of Humility by St. Benedict.

O Jesus! meek and humble of heart, Hear me. 
From the desire of being esteemed,
Deliver me, Jesus. (repeat after each line)

From the desire of being loved, 
From the desire of being extolled, 
From the desire of being honored, 
From the desire of being praised, 
From the desire of being preferred to others, 
From the desire of being consulted, 
From the desire of being approved, 

From the fear of being humiliated, 
From the fear of being despised, 
From the fear of suffering rebukes, 
From the fear of being calumniated, 
From the fear of being forgotten, 
From the fear of being ridiculed, 
From the fear of being wronged, 
From the fear of being suspected, 

That others may be loved more than I, 
Jesus, grant me the grace to desire it. (repeat after each line) 
That others may be esteemed more than I , 
That, in the opinion of the world, 
others may increase and I may decrease, 
That others may be chosen and I set aside, 
That others may be praised and I unnoticed, 
That others may be preferred to me in everything, 
That others may become holier than I, provided that I may become as holy as I should.