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Show 152: THE LOVE OF THE WORLD IS OPPOSED TO THE LOVE OF GOD · The Uncensored Catholic

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The f A Hey, y'all, welcome today's show. We will continue with
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our section we've been working on this week. In follows Spirago's Catechism. He's
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explaining the Ten Commandments and starting with the two primary tenants, the heart and
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soul of the law, as Jesus said, love of God and love of
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neighbor. And today's topic will be the love of the world is opposed to
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the love of God. But before we do, we'll give a couple of
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questions and answers out of radio replies, and the question says or posits,
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as they often do. They make accusations more often than they ask questions.
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He says, Christ forbade any attempt to exercise authority when he said, do
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not lord it over others, as do the gentiles in Matthew twenty twenty five,
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and they answer. Christ warned the apostles against exercising authority in unjust and
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domineering ways, such as the worldlings who delighted to be great and who loved
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tyranny. He forbade the evil method, but he deliberately gave his authority to
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his apostles, and chiefly to Saint Peter. Person says does scriptures show that
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Peter was even aware of or openly claim supreme power. They answer, since
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none of the apostles disputed it, Saint Peter had no need to insist upon
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it. All knew that Christ had said to him, thou art Peter,
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and upon this rock I build my church in Matthew sixteen eighteen, and again
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I have prayed for thee that thy faith fell not. And do thou,
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being once converted, confirm thy brethren in Luke twenty two thirty two. They
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knew too that Christ's commissioned to Saint Peter to feed both the lambs and the
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sheep of the flock included themselves. It's John twenty one fifteen through seventeen.
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Implicitly Saint Peter claimed this right by being the first to announce the Gospel after
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Pentecost, by conducting the election of Matthias as in the place of Judas,
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by presiding at the Council of Jerusalem, etc. Saint Paul wrote to the
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to the Galatians chapter one eighteen that he went to Jerusalem to see Peter and
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stayed there fifteen days with him. Why to Peter rather than to any other
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apostle, And why does he add to that, having gone to Jerusalem,
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he also saw James. He does not say that he went to see such
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apostles as were at Jerusalem, or that he went to see James and also
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happened to see Peter Walsh there. Person says, yet did not James preside
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at the Council of Jerusalem, although Peter was present. The answer he did
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not. Saint Peter presided. Acts fifteen seven says, after much disputing,
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Peter rose up and said he then saw the question. Verse twelve tells us
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that Peter had spoken. All held their peace. James then spoke in supported
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Peter's decision as much as to say, Peter is right, I too think
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that Gentiles should not be disquieted. Saint Jerome remarks concerning the incident, the
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whole multitude held their peace, and Saint James the Apostle, together with the
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priests, passed over to the judgment of Peter. Peter was the prime mover
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in issuing the decree. Saint John Christosum wrote, see that the care of
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the teaching see the care of the teacher toward his subjects. He has the
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first authority in the discussion, because to him all were committed. A person
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asked, but if this be so, why did Paul boast that he resisted
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Peter to his face. Saint Peter was the supreme head of the Church,
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infallible in his doctrinal teaching, but it does not follow that he would not
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be indiscreet in some acts of administration. Now, no doctrinal error was involved
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in this particular case. Saint Peter indiscreetly ceased to eat with the Gentiles because
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of the presence of some Jews. But to cease from doing a lawful thing
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for fear lest others scandalized is not a matter of doctrine. It is a
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question of prudence or imprudence. Saint Paul did not act as if he were
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Saint Peter's superior, nor did he boast to show the urgency of the matter.
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He practically said, I had to resist even Peter, to whom chief
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authority belongs, as his words derive their full significant only from the fact that
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Saint Peter was head of the Apostles. Saint Cyprian, who lived in the
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third century, knew of this passage and certainly understood Christianity. Yet he did
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not perceive any objection against Saint Peter's premiacy in this case, he writes,
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Peter, whom the Lord chows to be first, and upon whom he built
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his church, did not proudly assert privacy or premiacy he possessed, nor despise
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Paul, who had once been the persecutor of the church, but he accepted
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meekly, giving an example of patience. Saint Hilary in the fifth century says
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both Paul and Peter are to be admired. Paul because he did not fear
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to point out the right practice to his superior Peter, because, knowing that
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all acknowledged his premissy, he had too much humility to resent any reproach offered
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to him. Person continues, did not Saint Paul say, I have laid
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the foundation, but let every man take care how he build it. There
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Upon one Corinthians three ten, and they answer Saint Paul declared that he personally
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had laid the foundation of a particular branch of the church at Corinth, but
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Christ had founded the whole church upon Peter. Each must take care how he
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builds, and Saint Paul took care that the church in Corinth would be in
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full accordance with the universal Church founded upon Saint Peter. Anyone who departs from
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the authority of Saint Peter is not taking care, but going outside of the
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constitution of the Church established by Christ and severing himself from that church. So
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we got one more question about Saint Paul. The person asked, Saint Paul
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was the head of the Gentile churches. Saint Peter was the head of the
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Jewish section. Only that's absolutely ridiculous. So they may answer that, if
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so, you are in great difficulty. If the church was thus divided,
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and Saint Paul was the head of the Gentiles section, where is Saint Paul's
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successor? Today we have the successor of Saint Peter, and the pope and
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the popes, and the present Pope is the head of the church with over
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four hundred million subjects, the vast majority of them gentiles. In any case,
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Saint Paul again and again addresses the Jews and their synagogues. And Saint
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Peter certainly ministered to gentiles in his turn above all as Bishop of Rome.
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All right, there are gonna be a lot more questions about the pope.
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Protestants have a lot of trouble with the cold concept of a Pope for who
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knows why, Well, well, there is a reason. It's as obvious.
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It's as obvious as the nose on your face. As they say,
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if they acknowledge the Pope, they have to acknowledge that they're not in the
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true Church. The Protestantism is based on he how do they put it,
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papacism. I think they hate the Pope. They reject all authority and say
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that they're each their own authority. So to acknowledge even the premiscy of Saint
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Peter in the Apostles among the Apostles, I guess, i'd say, or
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over the Apostles two thousand years ago, undermines the very being Protestanism. So
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they can't accept that even Saint Peter, even though explicitly says over and over
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in the Bible and shows his authority over the other apostles, they just can't
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accept it. You know, the Church is not a democracy. The Church
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is a kingdom, with its head being, its king being Jesus, and
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its chief officer being his pope, his chief officer in charge. There's actually
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a term for that in ancient you know, royal lines, and it was
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symbolized by the keys. I think head steward maybe, but it's almost like,
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you know how the prime minister serves under the king, and that's flawed,
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very flawed. What allegory similarly whatever in a parliamentary system in a kingdom,
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but it really has nothing at all in common with the democracy as we
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understand it. There is a head with authority. There is one man on
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earth who has the authority to speak for God, and that's the Pope.
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Because Jesus gave him the office, not because he's a perfect man, not
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because he's a great man. Both Saint Peter and our current pope are very
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flawed. It's the office, the office that Jesus guaranteed he would prevent from
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error. What you bind upon earth, we bound in heaven, and what
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you loose on earth, we loose in heaven. If the Pope says it
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officially from the seed of Peter, in union with the bishops and cardinals and
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all that, if it's official statement, it's the word of God. It's
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God speaking through a man. Just as when you go to a priest for
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confession, you get a reconciliation. Jesus said to the apostles and giving them
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power to bind and loose, he said in the Gospel of John, those
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who sends you forgive, they are forgiven. Those who sends you retain,
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they are retained. It also says in the Bible, only God can forgive
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sins. How is this possible? What it's possible? Because God gave his
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authority to his priests to forgive sins. He said explicitly, those who sends
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you forgive, they are forgiven. Those who sends you retain, they are
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retained. When you go to a priest in confession, the man hears you,
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but God forgives you. God works through his priests. It said,
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the hands of the priests are the hands of Jesus. In the Eucharist,
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in baptism, in last rites, in consequence and confirmation, when the priests
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anoints your head with oil and you receive the fullness of the Holy Spirit,
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that's the role of the priests. The role of the priest is to work
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in the stead of God. God will work through that priest. That's why
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priests ared more respect than angels. Actually, and when the pope issue's official
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statement, well, I tell you, just like Jesus told Martin Luther.
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Martin Luther recorded this in his diaries Jesus said, why do you seek the
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keys of my kingdom? I left them with Peter his Let me see what
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was His tongue is my key and his mouth is my key. Case.
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Okay, I mean full authority. Jesus grand to his church. Those who
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hear you hear me. Those who reject you reject him who sent me.
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The absolute authority of God is to be found in the Catholic Church, and
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nowhere else in any denomination, in any religion, in any office, secular
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or religious, on the face of the earth. All right, now we
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will get into. The love of the world is opposed to the love of
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God. Father Sparago tells us, however cruel or depraved a man may be
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in his heart, however cruel or depraved a man may be, his heart
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clings to some person or thing. His nature impels him to love some object.
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If he does not love God above all, he needs must love a
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creature above all. The love of the world consists in loving above all money
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and the gratification of one's appetite or earthy honors, or anything else in the
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world, instead of giving the first place to God. The love of creatures
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is not in itself sinful only when the creature is more love than the creator.
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All who love creatures more than God or idolatrs, because they give to
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creatures the honor due to God. One loves money like Judas, another eating
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or drinking like Dibys, and many others whose God is the belly. A
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third sacrifices all ambition like Absalom. Others have an inordinate love of amusement,
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gambling, and the like. I think we could certainly add to that people
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who are more loyal to their political ideologies than the moral teachings of God and
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his Church. They love being a liberal democrat or whatever they are, more
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than they love being a faithful Catholic more than they love God. All these
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resemble the Jews who dance around the golden calf at the foot of Mount Sinai.
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The maximum of the man of the world is let us eat and drink,
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for tomorrow we die. The love of the world is worse than the
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high treason. It makes a man a traitor to the King of kings.
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Through love of the world we incur the loss of sanctifying grace and eternal felicity.
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The lover of the world does not possess sanctifying grace, as the dove
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does not rest upon anything that is unclean or corrupt, So the Holy Spirit
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does not dwell on the soul of the carnally minded and evil, according to
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Saint Ambrose. You know, I don't have a lot of experience with the
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doves of Europe. Mourning doves here in America and their close relatives pigeons certainly
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do not fit that description. But the white doves of Europe apparently avoid anything
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rotten or dirty. I don't know. Yeah, the Holy of Holies cannot
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dwell in the soul that is stained with sin. If their heart be full
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of if thy heart be full of vinegar, how can it be filled with
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honey? It must be first emptied and undergo the toilsome process of cleansings.
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As Saint Augustine, he who is destitute in the president of the Holy Spirit,
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that is of sanctifying grace, also called in the Bible of the wedding
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garment, shall be cast into exterior darkness. That's Matthew twenty two twelve.
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Hence, Christ threatens the votary of the world with eternal damnation. He that
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loveth his life, who endeavors to get out of it all possible enjoyment,
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So lose it John twelve again, woe to you who are who are filled,
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for you show hunger. Woe to you now that laugh, for you
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show morn and weep Luke six twenty five. No more than a ship lying
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fast at anchor can sell into a harbor, can a man who loves the
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world reach the haven of eternal felicity or happiness which dost thou prefer, says
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Saint Augustine, to love the world and go to perdition, or to love
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Christ and enter into life everlasting. He is a fool who, for the
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sake of the passing world, plays away eternal life. The love of the
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world blinds the soul of man and leads him away from God. The love
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of the world blinds the soul of man when earthly things intervene between him.
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When earthly things intervene between God and the soul, the soul becomes dark,
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just as as the moon when the earth is between it and the sun,
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like an eclipse. Is what he's saying. As Tobias the Elder was blinded
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by the dung of the swallows, so earthly cares destroy the sight of the
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soul, Tobias Book of Tobit always, as always say, if you don't
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have a Bible with the Book of tobad It, you don't have a real
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Bible. I swallow apparently drop some poop in his eyes, and it made
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him blind. Not impossible by a means, it could certainly cause an infection.
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Then the angel archangel Raphael comes to Earth, helps his son, finds
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a wife, gives him back the well. I would say fortune, but
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basically the means to survive. They were destitute because the father had become blind
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and kills the father's eyes. So a beautiful book and really tells about the
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role of angels in our spiritual lives, which is why Martin Luther and the
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other Protestants couldn't allow it to be in the Bible. They took it out
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because they don't want you to know you can pray to angels and the angels
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win are seat on your behalf. Even though Jesus says each one of us
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as a guardian angel, continually witnessing for us before the Father, in other
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words, praying for us. You know, they just deny it. They
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don't believe in angels the way we do. And that's a real shame.
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It's a great tragedy for anyone in this world to live and die without knowing
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their guardian angel, without at least knowing he's there watching over them, keeping
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them, guiding them, protecting them. That's really one of our first tastes
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of heaven on earth, so actually very important. I've talked about that extensively.
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But anyway, hence worldlings cannot comprehend the teaching of the Gospel. It
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is foolishness to them one Corinthians two fourteen. As the sun's rays cannot penetrate
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muddy water, so the lover of the world cannot be enlightened by the Holy
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Spirit. The earth is like a limed twig. The bird that rests upon
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it cannot soar upwards. Lime. It's a product of slight lime. It
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was much used in older times. It's sticky in one in a certain form
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that he's talking about it. When the bird. They would put it on
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a twig to catch birds. The birds would light upon the twigs, land
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on the twig, and become stuck. It was an easy way of catching
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a bunch of pigeons for your dinner. Anyway, the cares of this world
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stifle the word of God and the heart of man as thorns choke the sprouting
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seed. The votaries of this world resemble that the men of the Gospel who
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were invited to the heavenly banquet, but who did not go because their wife,
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their farm, or their oxen, because of their wife farmer Oxen Luca
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fourteen sixteen. The love of the world destroys interior peace and makes men fear
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death greatly. The worldling, or the man of the world, is a
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stranger to interior peace. It has been well said a man must choose between
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indulgence of the senses and tranquility of the soul. The two are not compatible.
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One might as well try to fill a vessel that has holes in It
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is to satisfy the heart that will only strive after the pleasures of time and
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sense. And since the votaries of the world can never attain interior peace,
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they want a constant change of amusement. As one who cannot sleep turns restlessly
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from side to side, hoping to find rest, Christ alone can give us
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true content. He said to his apostles peace, I leave you my peace.
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I give unto you. Not as the world giveth do I give unto
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you John fourteen twenty seven. Saint Augustine exclaims, our heart has no rest
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until it rests in the o Lord. The lover of the world fears death
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so much because he will be parted from his idol, and because death will
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put an end to the happiness he makes his object to attain. He has
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besides an inward presentiment of what will follow after death, in other words,
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an idea of what is to come. On account of this, all who
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love the world are filled with apprehension and despair at the hour of death.
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The prisoner fears nothing so much as a summons to appear before the Judge,
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and the sinner, though he is never free from alarm, dreads a moment
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above all when his soul will leave his body and enter the presence of the
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divine Judge. According to Saint John Christostom, the fish that has got caught
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on the hook scarcely feels pain until it is drawn out of the water.
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So those who are entangled in the meshes of the world first feel real anguish
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when their last hour comes. My tongues get a little twisted here, think
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a worldling if the joys which the devil offers you are thus mixed with bitterness,
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What will the torments be which He prepares for you? Hereafter? The
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love of the world gives rise to hatred of God and his servants. A
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man who loves the world cannot possibly have the love of God within him,
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just as a ring which encircles the finger cannot at the same time encircle another.
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So the human heart cannot love God if it loves if it's love binds
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it to some earthly object. Saint John says, if a man loves the
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world, the charity of the Father is not in him. On John two
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fifteen. We cannot look with the same eye both at Heaven and Earth at
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the same time. The lover of the world even goes so far as to
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hate God and divine things. Thus Christ says, no man can serve two
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masters, for either he will hate the one and love the other, or
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he will sustain the one and despise the other. Matthew six twenty four.
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What are we to conclude if we hear anyone rail at priests and at religion.
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The lover of the world is therefore an enemy of God. If thou
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wouldst not be the enemy of God, says Saint Augustine be an enemy of
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the world. The love of the world ceases at death. There are many
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things which thou canst only love for a time. Then love comes from an
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end to an end, for either thou will be taken from the object of
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their affection, or it from thee Hence, we should not love that which
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we may lose, or from which we may be parted. We should only
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love those things that are eternal, again quoting Saint Augustine, well, for
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wherefore let not thy heart cleave to earthly things. The true servant of God
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clings no more to his possessions than to his clothes, which he puts off
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and on at will, whereas the indifferent Christian makes them a part of his
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very being, like the skin of an animal that's, according to Saint Francis,
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to sell. The true Christian should resemble the eagle, which inhabits the
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heights, only descending to the earth in search of food. Or he should
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be like a tree whose roots are alone, whose roots alone are in the
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ground, while it spreads its branches toward heaven. The soul of man is
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immortal, and it should be, and it should only strive after what is
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immortal, seek those things that are above, says Colossians three. One.
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Therefore, choose him for thy friends, says Thomas Kempis, who, when
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all others forsake THEE, would not abandon THEE. If you haven't read Thomas
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kempus book The Imitation of Christ, you gotta read it. Short book,
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one of the true classics, one of the most useful practical spiritual books there
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is. I think we have time to do the next section as well.
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It's fairly short. The commandment of charity towards our neighbor. Every human being
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is our neighbor, without distinction of religion, of race, of age,
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of sex, or of occupation. When I tell you a Catholic cannot be
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a racial bigot. You cannot despise anyone of any race just based solely on
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their race. This is why. And I know there are a lot of
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antisemites out there, there are a lot of people. If you hate a
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person made by God in the image of God simply because of their race,
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you're committing a mortal sin, and you really need to go confession. Now.
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You can judge the fruit on the vine. There's nothing wrong with doing
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that. You can say this culture this you know the culture of this group
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is destructive or whatever, but the person itself due to race and absolutely not.
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In the parable of the Good Samaritan, Christ teaches that those who are
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strangers to us, and even our enemies, are to be regarded as our
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neighbor. In the present day, some people are so foolish as to consider
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none but their fellow countrymen as their neighbors. In Christ, there is neither
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June nor Greek, but all are one Galatians three twenty eight. We ought
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to love our neighbor because this is Christ's command. Furthermore, because he's a
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child of God, made after his image, and also because we are all
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descended from the same parents, we are called to attain eternal felicity. We
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are all called to attain eternal felicity. In other words, we're all destined
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for heaven if we make it. Christ's precept is this, Thou shalt love
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thy neighbor as thyself Mark twelve thirty one. He he loves the Father,
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will assuredly love his children. First John five to one. Now God is
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our common father, for he created us. Matthew two to ten. We
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are all his children, and for that reason we ought to love one another.
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Those who are the offspring of one and the same parent are blood relations,
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Yes, believe it or not yours. If you're a I don't care
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what you are. A white Englishman, your same blood relation to a Celtic
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Irishman, as you are to a Northern African, or Chinese, or a
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Jew, or you name it. Consequently, since we receive all of our
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being from the self same God, we stand in relation to the brethren,
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one to another, and on this account ought to love one another. A
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man who loves his father's shows respect for his portrait. Now, our fellow
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man is an image of God. He was made in his image is twenty
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seven. Consequently, we ought to love him. As the moon derives its
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light from the sun, So love of neighbor flows from the love of God.
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We are more over all children of Adam, and thus members of one
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great family, and should love one another as such. Finally, we are
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called to the attainment of everlasting felicity. We shall all live together, and
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we shall all behold the face of God, singing his praises together. Saint
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John says of the apocalypse, I saw a great multitude which no man could
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number, of all nations and tribes and peoples and tongues standing before the throne,
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and in sight of the Lamb Apocalypse or Revelations seventy nine. Now we
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find that on Earth, persons who follow the same calling, such as priests,
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teachers, etc. Always hold together. So also we, who share
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the same vocation to heaven with our fellow men, ought to be united with
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them to them in the bond of charity. The love of neighbor shows itself
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in desiring the good of our neighbor from our heart, and staining from injuring
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him, and in doing him good. The love of our neighbor does not
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consist merely an affectionate sentiment in benevolent wishes. These would profit him. Little
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Saint James says, if a brother or sister be naked and want daily food,
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and one of you say to them, go in peace, be warmed,
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and feel yet you give them not these things that are necessary for the
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body, What should it profit James two fifteen sixteen. The love of our
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neighbor must be practical. It must display itself in doing good. Let us
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not love in word or in tongue, but indeed and in truth. On
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John three eighteen, the desire for our neighbor's good consists in this, that
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we rejoice with him and his prosperity, and grieve with him in his adversity.
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Saint Paul exhorts us rejoice with them that rejoice, and weep with them
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that weep Romans twelve fifteen. Consider how Elizabeth rejoiced on hearing that Mary was
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the mother of God Luke one forty two. How the friends of Zacharias congratulated
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him when they witnessed the recovery of his speech at the birth of Saint John
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the Baptist Luke one sixty four. Consider how desirous Abraham was to have no
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strife between himself and Lot, and how willingly he gave up to him the
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best tract of country. Consider how Moses desire the good of the Hebrews,
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all that all people might prophesy, and the Lord would give them his spirits.
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Number his spirit number numbers eleven twenty nine. The congratulations are the congratulations
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exchanged on birthdays, festivals, and other occasions, the greetings usual in society,
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or signs of good will. The Redeemer greeted the apostles with the words
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peace be with you. The Archangel Gabriel saluted Mary. In some Catholic countries,
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the custom still lingers of using the words praise be Jesus Christ as a
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greeting. Banish mutual good and you will take the sign out of the heavens.
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You will make social intercourse impossible, said Saint Gregory the Great. See
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says Saint Augustine, how the different members of the body participate in each other's
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misfortune. If a thorn runs into the foot, the eyes look for it,
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and the tongue asks about, and the back bends toward it, and
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the hand endeavors to extract it. We should conduct ourselves in like manner toward
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our neighbor. It is wrong than to re joice when calamity is befall our
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neighbor and grieve over his good fortune. Malice and envy are the sentiments of
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the devil, and the surest sign that a man is lacking in love for
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his neighbor. Probably no coincidence. At the same culture that gave us Martin
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Luther also gives us the word schadenfreud, which means rejoicing in the misfortune of
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an enemy. Ha ha, Yeah, No, probably no coincidence at all.
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We ought not injure our neighbor, either as regard to his life as
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innocence, or his property, his honor, or his household. All this
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God is forbidden in the six last Commandments of the Decalogue. He violates one
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of them, and any serious extent shows himself to have no love of his
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neighbor. We ought to do good to our neighbor, especially when he's in
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need. Christ, our future judge, requires from us works of mercy,
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for he makes our salvation dependent on having performed them. Yes again Lutheran's that's
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true, works are of mercy are required Matthew twenty five thirty five. In
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a building, one stone supports another, otherwise structure would fall to pieces.
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So in a spiritual building the church, one member must help and sustain another.
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Charity is a chain that links us to our neighbor and makes us treat
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him with kindness. We are commanded to love our neighbor as ourselves, but
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we are by no means to love him better than ourselves. Our Lord says,
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whatsoever you would that men should do to you due to them? Also
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Matthew seven twelve. Holy Tobias says, see that thou never do to another
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what thou Wouldst. Hates to have done to thee tobd. Four sixteen.
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Put yourself in your neighbor's place, and you will certainly treat him differently.
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Charity to one's neighbor has its limits. However, no one is bound to
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deprive himself of what is necessary to relieve his neighbors wants. In such cases
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to render assistance is heroic charity. Greater love hath no man than to lay
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down his life for his friend John fifteen thirteen. This our Savior did,
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and hundreds of missionaries continually expose themselves to risk of death to save souls.
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All the Saints have incurred personal danger for the sake of aiding others. All
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that we do to our neighbor, whether good or evil, we do Christ
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himself, For he has said, what you did in one of these least
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of my brother need did to me Matthew twenty five forty to Saul, when
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he was on his way to Mascus. Our Lord said, why persecutest thou
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me Acts nine to four. Yet we know that it was only the Christians
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said he was persecuting. When Saint Martin had given half his clothes to a
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half naked beggar at the gate of Amians. I guess I don't know how
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I pronounce it down. Christ appeared to him in a dream, wearing a
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half cloak and accompanied by angels. Martin, he said, clothes me today
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with his cloak. Thus God protects our neighbor. We cannot injure him.
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Without injuring God. Eternal happiness would be the unfailing reward of those who fulfill
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closely the precept of charity to neighbor. Saint John the Evangelist had shorted the
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Christians continually with the words the little children love one another. When asked why
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he always said the same, he replied, if you love one another,
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you'll fulfill the whole law. Saint Paul says the same in Romans thirteen eight
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Galatians five fourteen. Our Lord promises his eternal life to those who observe that
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portion of the ten Commandments which has reference to one's neighbor, to those in
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fact who perform works of mercy Matthew nineteen twenty one. Why does he do
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this? It's because a man who never injures his neighbor or who gives alms
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cannot possibly be a bad man. We do not find vicious and irreligious who
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do not believe in a future recompense giving alms. We do not find them
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who do not believe in the future recompense giving alms. He who performs acts
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of charity possesses other virtues besides that of liberality to the poor. Beneficiency is
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never unaccompanied by other virtues. It cannot exist without them, any more than
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the heart can exist without the other, or brogans or the body, hints
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Saint John Christousten says, almsgiving may be called the main spring of virtue.
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The love of one's neighbor is distinctive mark to the true Christian. Our Lord
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says, by this, shall all men know that you are My disciples if
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you have love for one another John thirteen thirty five. Christ loved us while
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we were yet unworthy of his love, and if we love and do good
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to those from whom we have never received, he benefit. Our love is
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like that of Christ, and we are really his disciples, easily to be
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distinguished from the mass of mankind, who usually only loves their friends and benefactors.
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And I guess remind of something else. Martin Luther did not only did
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he take out the part Jesus's word, saying the word works acts of charity
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when necessary for salvation those his friends, his supporters, the peasants of Germany.
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When it benefited him to side with the princes of Germany for political power
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and influence, he had them slaughtered. Yeah, thousands of people. He
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bragged about it. He said he was doing a Christian duty to have peasants,
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poor, ignorant peasants slaughtered. So again, Protestantism is not founded upon
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the blood of the martyrs. It's founded upon the genocide of the evil.
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So our Lord caused this a new commandment John thirteen thirty four, because the
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precept of charity to one's neighbor was not understood earlier, in the sense that
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he gives it well. Indeed, were it for the world, if charity
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prevailed everywhere, no laws would be needed, no courts, no justice,
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no punishment. Then no rebellion, robbery, and the life would be known.
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There would be no destitution, for everyone would have the necessities of the
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life of life. Saint John Christossum said that, and it's true. I
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mean, that's the difference between Christian charity and socialism or communism. Christian charity
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one gives out of one's heart because your duty to God, your duty to
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neighbor, and you realize it. Socialism, communism, our current system,
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whatever it is. You know, our founders founded a constitutional republic that by
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the late eighteen hundreds had become a democracy, which was what they never intended.
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And very soon after that an income tax was imposed. So our government
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takes funds from us, our hard earned the fruits of our labor, what
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we work for, our heart earned money and property, takes it and gives
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it to those who some need it, many don't need it and just simply
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won't work or choose not to work. But mainly it's just to pay off
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for votes. You have a bureaucracy that can take money from those who work
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and give it to those who won't work, who will then vote for them
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to stay in power. And that's why we were not supposed to have a
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democracy. The democracy is best defined by three wolves voting to eat two sheep.
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You can have a fair vote, you know it's going to turn out.
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Christian charity is the only way that the moral sharing of the fruits of
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one's slaver or property can be imposed. The imposition, I guess I should
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say of the teachings of Christianity are the only moral way to encourage one who
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has to give to one who hasn't. And you know similarly in some you
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know, certain other religions. I mean, there's certainly charitable Jews, and
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there are some charitable Muslims, and Buddhists can be very giving, and that's
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all good. God will recognize all of that, but it finds its fullness
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in the teachings of Christ and his church that he founded and guarantees against all
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error. So y'all, I'm going to wrap it up there, and next
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time we'll get into the consequences of the world lack of charity to one's neighbor.
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So, in the words of Saint Padre Pio, pray, hope and
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don't worry, and I'll talk to you next time.