An Integral Ecology of Modernism and Naturalism

As been apparent for the past eight weeks now, Robert Francis Prevost/Leo XIV is a leftist ideologue who, despite his more sober appearance and manner of attire that befits the dignity of the office he claims to hold, is every bit a believer in the discredited junk science of manmade “global climate change” as his venal little predecessor, Jorge Mario Bergoglio, who, along with the then “Bishop” Robert Francis Prevost, also accepted the globalist myths about the SARS-Cov-2 scamdemic and was an enthusiastic support of the poisoned jabs called “vaccines.”

To demonstrate his commitment to Bergoglio’s program, Prevost/Leo XIC will celebrate a so-called “Mass for the Care of Creation,” whose composition he approved and that is intended to give liturgical sanction to the agenda outlined by the Argentine Apostate in Laudato Si, May 24, 2015:

On July 9, 2025, Pope Leo XIV will celebrate the first “Mass for the Care of Creation”, with a new formulary of the Roman Missal, produced by the Dicastery for Promoting Integral Human Development and the Dicastery for Divine Worship and the Discipline of the Sacraments, and presented Thursday, July 3, during a press conference at the Vatican. The Pope will celebrate this private Mass during his holiday with the staff of the “Borgo Laudato Sì” (“Laudato Sì Village”), an educational center located in the Papal residence in Castel Gandolfo. 

With this new formulary "the Church is offering liturgical, spiritual and communal support for the care we all need to exercise of nature, our common home. Such service is indeed a great act of faith, hope and charity”, Ca rdinal Michael Czerny, Prefect of the Dicastery for Promoting Integral Human Development said during the press conference. This Mass dedicated to taking care of creation “calls us to be faithful stewards of what God has entrusted to us – not only in daily choices and public policies, but also in our prayer, our worship, and our way of living in the world”.  (Leo XIV will celebrate a Mass for the Care of Creation on July 9.)

There are many points that need to be made in this commentary.

However, it is important to recognize in the first place that Jorge Mario Bergoglio’s conciliar dicastery for “promoting integral development” represented an institutionalization of the thought of the progressivist named Jacques Maritain, whose beliefs were promoted constantly by his friend, Giovanni Battista Enrico Antonio Maria Montiini/Paul VI and endless by Karol Jozsef Wojtyla/John Paul, including in the following remarks he gave in India in January of 1986:

From this vision comes the incentive to undertake the struggle to remedy and improve man’s condition, and to pursue relentlessly his integral human development. From it comes the strength to persevere in the cause, as well as the clarity of thought needed to find concrete solutions to man’s problems. From a spiritual vision of man is derived the inspiration to seek help and to offer collaboration in promoting the true good of humanity at every level. Yes, from this spiritual vision comes an indomitable spirit to win for man – for each man – his rightful place in this world.

Despite all the powerful forces of poverty and oppression, of evil and sin in all their forms, the power of truth, will prevail – the truth about God, the truth about man. It will prevail because it is invincible. The power of truth is invincible! "Satyam èva jayatè – Truth alone triumphs", as the motto of India proclaims.

4. The full truth about man constitutes a whole programme for world-wide commitment and collaboration. My predecessor Paul VI returned over and over again to the concept of integral human development, because it is based on the truth about man. He proposed it as the only way to bring about man’s true progress at any time, but especially at this juncture of history.

In particular Paul VI looked upon integral human development as a condition for arriving at that great and all pervasive good which is peace. Indeed, he stated that this development is " the new name for peace" .

To pursue integral human development it is necessary to take a stand on what is greatest and most noble in man: to reflect on his nature, his life and his destiny. In a word, integral human development requires a spiritual vision of man.

If we are to further the advancement of man we must identify whatever obstructs and contradicts his total well-being and affects his life; we must identify whatever wounds, weakens or destroys life, whatever attacks human dignity and hinders man from attaining the truth or from living according to the truth.

The pursuit of integral human development invites the world to reflect on culture and to view it in its relationship to the final end of man. Culture is not only an expression of man’s temporal life but an aid in reaching his eternal life.

India’s mission in all of this is crucial, because of her intuition of the spiritual nature of man. Indeed India’s greatest contribution to the world can be to offer it a spiritual vision of man. And the world does well to attend willingly to this ancient wisdom and in it to find enrichment for human laving.

5. The attainment of integral human development for mankind makes demands on each individual. It requires a radical openness to others, and people are more readily open to each other when they understand their own spiritual nature and that of their neighbour.

The Second Vatican Council perceived in our world "the birth of a new humanism in which man is defined above all by his responsibility towards his brothers and sisters and towards history" . It is indeed evident that there is no place in this world for "man’s inhumanity to man". Selfishness is a contradiction. By his nature man is called to open his heart, in love, to his neighbours, because he has been loved by God. In Christian tradition as expressed by Saint John’s Letter we read: " Beloved, if God so loved us, we also ought to love one another... If we love one another, God abides in us and his love is perfected in us" .

The building of a new world requires something deeply personal from each human being. The renewal of the world in all its social relations begins in the heart of every individual. It calls for a change of heart and for repentance. It calls for a purification of heart and a real turning to God. And what is deeply personal is supremely social, because "man is defined above all in his responsibilities to his brothers and sisters...". Christians cherish the fact that, in teaching his followers how to pray, Jesus told them to approach God by calling him "Our Father ".

While speaking of my own convictions, I know that many of them are in accord with what is expressed in the ancient wisdom of this land. And in this wisdom we find today an ever old and ever new basis for fraternal solidarity in the cause of man and therefore ultimately in the service of God.

The spiritual vision of man that India shares with the world is the vision of man seeking the face of God. The very words used by Mahatma Gandhi about his own spiritual quest echo the words quoted by Saint Paul when he explained that God is not far from each of us: " In him we live and move and have our being " .

6. Religion directs our lives totally to God, and at the same time our lives must be totally permeated by our relationship to God – to the point that our religion becomes our life. Religion is concerned with humanity and everything that belongs to humanity, and at the same time it directs to God all that is human within us. I would repeat what I wrote at the beginning of my Pontificate: "Inspired by eschatological faith, the Church considers an essential, unbreakably united element of her mission this solicitude for man, for his humanity, for the future of men on earth and therefore also for the course set for the whole of development and progress" . As religion works to promote the reign of God in this world, it tries to help the whole of society to promote man’s transcendent destiny. At the same time it teaches its members a deep personal concern for neighbour and civic responsibility for the community. The Apostle John issued a challenge to the early Christian community which remains valid for all religious people everywhere: " I ask you, how can God’s love survive in a man who has enough of this world’s goods yet closes his heart to his brother when he sees him in need?" .

7. In the world today, there is a need for all religions to collaborate in the cause of humanity, and to do this from the viewpoint of the spiritual nature of man. Today, as Hindus, Muslims, Sikhs, Buddhists, Jains, Parsees and Christians, we gather in fraternal love to assert this by our very presence. As we proclaim the truth about man, we insist that man’s search for temporal and social well-being and full human dignity corresponds to the deep longings of his spiritual nature. To work for the attainment and preservation of all human rights, including the basic right to worship God according to the dictates of an upright conscience and to profess that faith externally, must become ever more a subject of interreligious collaboration at all levels. This interreligious collaboration must also be concerned with the struggle to eliminate hunger, poverty, ignorance, persecution, discrimination and every form of enslavement of the human spirit. Religion is the mainspring of society’s commitment to justice, and interreligious collaboration must reaffirm this in practice.

8. All efforts in the cause of man are linked to a particular vision of man, and all effective and complete efforts require a spiritual vision of man. With Paul VI I repeat the conviction that " there is no true humanism but that which is open to the Absolute and is conscious of a vocation which gives human life its true meaning... Man can only realise himself by reaching beyond himself" .

The late President of India, Dr Radhakrishnan, was right when he said: " Only a moral and spiritual revolution in the name of human dignity can place man above the idols of economic production technological organisation, racial discrimination and national egotism" . And again "The new world of peace, freedom and safety for all can be achieved only by those who are moved by great spiritual ideals" .

The wisdom of India will contribute incalculably to the world by its witness to the fact that increased possession is not the ultimate goal of life. The true liberation of man will be brought about, as also the elimination of all that militates against human dignity, only when the spiritual vision of man is held in honour and pursued. Only within this framework can the world adequately face the many problems of justice, peace and integral human development that call for urgent solutions. And within this framework of the truth of man, the holiness of God will be made manifest by the rectitude and uprightness of human relations in the social, political, cultural and economic spheres of life.

9. This is the humanism that unites us today and invites us to fraternal collaboration. This is the humanism that we offer to all the young people present here today and to all the young people of the world. This is the humanism to which India can make an imperishable contribution. What is at stake is the well-being of all human society – the building up of an earthly city that will already prefigure the eternal one and contain in initial form the elements that will for ever be part of man’s eternal destiny.  . . .

However we describe our spiritual vision of man, we know that man is central to God’s plan. And it is for man that we are all called to work – to labour and toil for his betterment, for his advancement, for his integral human development. A creature and child of God, man is, today and always, the path of humanity – man in the full truth of his existence! (Meeting with the representatives of the different religious and cultural traditions in the «Indira Gandhi» Stadium (February 2, 1986)

How is this significantly different in tone from the Abu Dhabi “Declaration on the Fraternity of All People”?

It is not any different.

The goal of the true religion, Catholicism, is to sanctify and thus help to save the souls of all men, not engage in the sort of Judeo-Masonic naturalism and, despite all the protestations of the conciliar revolutionaries to the contrary, religious indifferentism that leaves adherents of false religions perfectly content in their diabolically inspired ways until the day the die.

Jorge Mario Bergoglio’s Abu Dhabi declaration can be seen as a prescinding directly from the respect that Karol Josef Wojtyla/John Paul II and Joseph Alois Ratzinger/Benedict XVI paid to false religions, each of which is a tool of the devil himself, as instruments of “peace” in the cause of Jacques Maritain’s and Germain Grisez’s “integral human development” and in the name of “human fraternity.”

In essence, “integral human development” was Jacques Maritain’s effort to convince the Catholic Church to accept the secularization of the temporal realm and to make its “reconciliation” with pluralistic democracies by emphasizing the development of a “humanism” that could be used as a common ground to perfect social order despite differences of religions and cultures by using “Christian values” in a general way that would be reflected in public life and politics.

A philosophical evolutionist, Maritain believed that personalism and the lived “experience” of men could shape an understanding of “human dignity” and thus of “fraternity” with others, thus providing the foundation for both Wojtyla/John Paul II’s and Bergoglio’s constant references to “human dignity” and “fraternity” that Bergoglio expressed in the Abu Dhabi statement of February 4, 2019.

The adaptation of Maritain’s integral human development to the so-called “care of creation” is thus only a logical extension of his thought as the conciliar revolutionaries, having achieved their “official reconciliation” with the world in defiance of the warnings given by Pope Pius IX in The Syllabus of Errors, December 8, 1864, have been seeking in recent decades to seek a “reconciliation” with the created world that was rent asunder by Original Sin and is affected by the Actual Sins of men.

 God created the world, which will end on His terms, not man’s terms. The world has always had environmental problems. Forest fires caused smoke pollution after lightning strikes. Flies and other pests abounded in the streets of urban areas in the days when the horse was the only major means of locomotion. The disposal of human waste has posed a problem that is still not resolved.

There has never been a time since the Original Sin entered the world as a result of the disobedience of Adam and Eve that a perfect ecological balance existed. The delicate balance that existed in the physical world prior to the sin of our first parents was rent asunder by their rebellion against the One who had created them, making man the steward of everything on the face of the earth. The fact that men may despoil the environment more at one time than another is the result of fallen human nature, and a believing Catholic understands that fallen human nature is completely out of control in this era of state-sponsored and state-mandated bloodshed of the innocent and the celebration of indecency blasphemy and perversion as legitimate “human rights” from which no can dissent legitimately.

The truth is, of course, that it is the sins of men that unleash the wrath of God upon us as He let loose the forces of nature to chastise us as our sins deserve, teaching us of the necessity of reforming our lives and of making reparation to Him through the Sorrowful and Immaculate Heart of Mary for our sins and those of the whole world. The chastisements of nature are visited upon us by God are reminders of his Omnipotence over us, His rational creatures, and of the very created world in which we live in order to give Him honor and glory as the consecrated slaves of Christ the King through the Sorrowful and Immaculate Heart of Mary. Such chastisements remind us of our nothingness before the Most Blessed Trinity and of our absolute need to pray with fervor to be kept safe unto eternity from the moral perils of the day that are celebrated by the lords of Modernity in the world and by Jorge and his band Modernists in the counterfeit church of conciliarism.

Original Sin is the remote cause of all human problems. The Actual Sins of men are the proximate causes of all human problems. Our Blessed Lord and Saviour Jesus Christ founded His One, Holy, Catholic, and Apostolic Church upon the Rock of Peter, the Pope, to save souls, not to “save the earth.” While the Seventh Commandment obliges us to be good stewards of the created world, there can be no possibility of a rightly-ordered world when men are in open rebellion against God by means of celebration and seeking to have clothed with the status of “legal right” the very thing that caused His Divine Son, Our Lord Jesus Christ, to suffer unto the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross.

As Silvio Cardinal Antoniano noted in the Sixteenth Century:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Divini Illius Magistri, December 31, 1929.)

Pope Leo XIII noted the exact same thing in Immortale Dei, November 1, 1885:

32. So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

The naturalist dunderheads of the false opposite of the “left” or the “right” do not believe this, and neither does Jorge Mario Bergoglio and his own Modernist dunderheads in the counterfeit church of conciliarism.

Moreover, Robert Francis Prevost/Leo XIV’s acceptance of the ideology of manmade “global climate change” is contradicted by actual scientists, 1900 of which recently signed a statement contradicting the supposed “data” from the United Nations and other globalist organizations:

Millions of people worldwide are concerned about climate change and believe there is a climate emergency. For decades we have been told by the United Nations that Carbon dioxide (CO₂) emissions from human activity are causing disastrous climate change. In 2018, a UN IPCC report even warned that ‘we have 12 years to save the Earth’, thus sending millions of people worldwide into a frenzy.

Thirty-five years ago, the United Nations Environment Programme (UNEP) and the (World Meteorological Organization) WMO established the Intergovernmental Panel on Climate Change (IPCC) to provide scientific advice on the complex topic of climate change. The panel was asked to prepare, based on available scientific information, a report on all aspects relevant to climate change and its impacts and to formulate realistic response strategies. The first assessment report of the IPCC served as the basis for negotiating the United Nations Framework Convention on Climate Change (UNFCCC). Governments worldwide have signed this convention, thereby, significantly impacting the lives of the people of the world.

However, many scientists dispute with the UN-promoted man-made climate change theory, and many people worldwide are confused by the subject, or are unaware of the full facts. Please allow me to provide some information you may not be aware of.

1. Very few people actually dig into the data, they simply accept the UN IPPC reports. Yet many highly respectable and distinguished scientists have done exactly that and found that the UN-promoted manmade climate change theory is seriously flawed. Are you aware that almost 2,000 of the world’s leading climate scientists and professionals in over 30 countries have signed a declaration that there is no CO2-induced climate emergency? These signatories have refuted the United Nations claims in relation to man-made C02-induced climate change. See https://clintel.org/world-climate-declaration/

2. I have also signed this declaration. How can I make such an assertion? I have experience in the field as a former scientist at the Department of Energy and Climate Change, UK Government; and as former staff member at United Nations Environment, where I was responsible for servicing the Pollution Release and Transfer Register Protocol, a Multinational Environmental Agreement, involving the monitoring of pollutants to land, air, and water worldwide. Real pollution exists, but the problem is not CO₂. Industrial globalisation has produced many substances that are registered as pollutants, including thousands of new man-made chemical compounds, toxins, nano-particles and genetically modified organisms (GMOs) that are in violation of the scientific pre-cautionary principle.

A book I published also provides ample evidence and testimony from renowned scientists that there is no ‘CO₂-induced’ Climate emergency. The book titled ‘Climate CO2 Hoax – How Bankers Hijacked the Environment Movement’ is available on Amazon here.

3. Next, I will mention the Irish Climate Science Forum (ICSF) website, a valuable resource founded by Jim O’Brien. I am grateful to the ICSF for their excellent work in highlighting the scientific flaws in the UN climate narrative. The ICSF provides a comprehensive lecture series from renowned international scientists providing much evidence, analysis, and data that contradicts the UN assertions. The lectures are available at: https://www.icsf.ie/lecture-series

The ICSF scientific view coincides with those of the Climate Intelligence (CLINTEL) foundation that operates in the fields of climate change and climate policy. CLINTEL was founded in 2019 by emeritus professor of geophysics Guus Berkhout and science journalist Marcel Crok. Based on this common conviction, 20 Irish scientists and several ICSF members have co-signed the CLINTEL World Climate Declaration “There is No Climate Emergency” (see https://clintel.org/ireland/).

4. The reality is that the climate has always been changing, the climate changes naturally and slowly in its own cycle, and CO₂ emissions (and methane from livestock, such as cows) are not dominant factors in climate change. In essence, therefore, the incessant UN, government, and corporate-media-produced climate hysteria in relation to CO₂ emissions (and also methane from cows) has no scientific basis. It appears to me the UN narrative is yet another example of fake science being used to drive an ulterior agenda, see also the book Godless Fake Science.

In truth I am against ‘real’ pollution, and the reality is that the CO₂ component is not a pollutant. Unfortunately, many misinformed environmentalists are driving around in electric cars, the battery production for which has caused vast amounts of ‘real’ pollution via the industrial mining and processing of rare earth metals, and the consequent pollution to land, air and water systems. See also this article. Note that the UN does not focus on the thousands of real pollutants that corporate industrial globalisation creates.

5. The conclusions of the Climate Intelligence foundation include the following

There is no [CO2-induced] climate emergency… The geological archive reveals that Earth’s climate has varied as long as the planet has existed, with natural cold and warm phases. The Little Ice Age ended as recently as 1850. Therefore, it is no surprise that we now are experiencing a period of warming.

The world has warmed significantly less than predicted by IPCC on the basis of modeled anthropogenic forcing. The gap between the real world and the modeled world tells us that we are far from understanding climate change.

Climate policy relies on inadequate models: Climate models have many shortcomings and are not remotely plausible as global policy tools. They blow up the effect of greenhouse gases such as CO₂. In addition, they ignore the fact that enriching the atmosphere with CO₂ is beneficial.

CO₂ is plant food, the basis of all life on Earth: CO₂ is not a pollutant. It is essential to all life on Earth. Photosynthesis is a blessing. More CO₂ is beneficial for nature, greening the Earth: additional CO₂ in the air has promoted growth in global plant biomass. It is also good for agriculture, increasing the yields of crops worldwide.

Global warming has not increased natural disasters: There is no statistical evidence that global warming is intensifying hurricanes, floods, droughts and suchlike natural disasters, or making them more frequent.

6. In the above book I reference the relevant work and scientific presentations of some of the world’s leading climate scientists. Let us examine some of the work and testimonies of these scientists:

“deeply flawed logic, obscured by shrewd and unrelenting propaganda, actually enabled a coalition of powerful special interests to convince nearly everyone in the world that Co2 from human industry was a dangerous plant destroying toxin. It will be remembered as the greatest mass delusion in the history of the world – that Co2 the life of plants was considered for a time to be a deadly poison.” – Professor Richard Lindzen, Professor Emeritus of Atmospheric Sciences at MIT.

Dr Nils-Axel Mörner was a former Committee Chairman at the UN International Panel on Climate Change (IPCC). He was an expert involved in reviewing the first IPPC documents. He says the UN IPPC is misleading humanity about climate change.  He tried to warn that the IPPC were publishing lies and false information that would inevitably be discredited. In an interview, he stated: “This is the most dangerous and frightening part of it. How a lobbyist group, such as the IPPC, has been able to fool the whole world. These organised and deceitful forces are dangerous” and expressed shock “that the UN and governments would parade children around the place at UN Climate summits as propaganda props”. He states:

“solar activity is the dominant factor in climate and not Co2… something is basically sick in the blame Co2 hypothesis…  It was launched more than 100 years ago and almost immediately excellent physicists demonstrated that the hypothesis did not work.

I was the chairman of the only international committee on sea levels changes and as such a person I was elected to be the expert reviewer on the (UN IPPC) sea levels chapter. It was written by 38 persons and not a single one was a sea level specialist… I was shocked by the low quality it was like a student paper… I went through it and showed them that it was wrong and wrong and wrong…The scientific truth is on the side of the sceptics… I have thousands of high ranked scientists all over the world who agree that NO, CO2 is not the driving mechanism and that everything is exaggerated.

In the field of physics 80 to 90% of physicists know that the Co2 hypothesis is wrong… Of course, metrologists they believe in this because that is their own profession – they live on it.… I suspect that behind-the-scenes promoters… have an ulterior motive… It’s a wonderful way of controlling taxation controlling people” – Dr Nils-Axel Mörner, a former Committee Chairman at the UN IPPC, and former head of the Paleo Geo-physics and Geo-dynamics department in Stockholm

Another climate scientist with impeccable credentials that has broken rank is Dr Mototaka Nakamura. He asserts:  “Our models are mickey-mouse mockeries of the real world”. Dr Nakamura received a Doctorate of Science from MIT, and for nearly 25 years specialized in abnormal weather and climate change at prestigious institutions that included MIT, Georgia Institute of Technology, NASA, Jet Propulsion Laboratory, California Institute of Technology, JAMSTEC and Duke University. Dr Nakamura explains why the data foundation underpinning global warming science is “untrustworthy” and cannot be relied on and that: “Global mean temperatures before 1980 are based on untrustworthy data”.

Professor John R. Christy, Director of Atmospheric and Earth Sciences, University of Alabama, has provided detailed analysis of climate data, see Endnote [i]. I summarise the main points from his analysis below:

“The established global warming theory significantly misrepresents the impact of extra greenhouse gases; the weather that affects people the most is not becoming more extreme or more dangerous; temperatures were higher in the 1930s than today; between 1895 and 2015, 14 of the top 15 years with the highest heat records occurred before 1960; the temperatures we are experiencing now in 2021 were the same as 120 years ago…

the number of major tornadoes between 1954 and 1986 averaged 56/year, but between 1987 and 2020 the average was only 34/year… Between 1950 and 2019 the percentage of land area experiencing droughts has not increased globally – the trend is flat… Sea levels rose 12.5 cm per decade for 8,000 years and then it levelled off, now it rising only 2.5 cm per decade… worrying about 30 cm rise in sea level in a decade is ridiculous, in a hurricane the east coast of the U.S. gets a 20 foot rise in 6 hours, so a 30 cm rise will be easily handled!”

In a lecture titled The imaginary climate crisis – how can we change the message? Available on the Irish Climate Science Forum website, see Endnote [ii]. Richard L Lindzen, Professor Emeritus of Atmospheric Sciences at MIT summarises the battle against the climate hysteria as follows:

“in the long history of the earth there has been almost no correlation between climate and co2… the narrative is absurd…  it gives governments the power to control the energy sector… for about 33 years, many of us have been battling against the climate hysteria… Elites are always searching for ways to advertise their virtue and assert their authority. They believe they are entitled to view science as a source of authority rather than a process, and they try to appropriate science, suitably and incorrectly simplified, as the basis for their movement.”

“CO2…  it’s not a pollutant… it’s the product of all plant respiration, it is essential for plant life and photosynthesis…  if you ever wanted a leverage point to control everything from exhalation to driving, this would be a dream. So it has a kind of fundamental attractiveness to bureaucratic mentality.” – Prof. Richard Lindzen, Professor Emeritus of Atmospheric Sciences at MIT

Patrick Moore, co-founder of Greenpeace, and President of Greenpeace in Canada for seven years, states:

“the whole climate crisis is not only fake news its fake science… of course climate change is real it’s been happening since the beginning of time, but it’s not dangerous and it’s not caused by people… climate change is a perfectly natural phenomenon and this modern warming period actually began about 300 years ago when the little ice age began to come to an end. There is nothing to be afraid of and all they are doing is instilling fear. Most of the scientists who are saying it’s a crisis are on perpetual government grants.

I was one of the (Greenpeace) founders… by the mid-80s… we were hijacked by the extreme left who basically took Greenpeace from a science-based organisation to an organisation based on sensationalism, misinformation and fear… you don’t have a plan to feed 8 billion people without fossils fuels or get the food into the cities…” – Patrick Moore, co-founder of Greenpeace

Professor William Happer, Princeton University, Former Director of Science at the US Department of Energy, is also a strong voice against the myth of man-made global warming. He states: “More CO₂ benefits the Earth”.

7. The UN IPCC cherry picks data, uses flawed modelling and scenarios not remotely related to the real world

The UN climate crisis predictions are not based on physical evidence, rather they are based on complex computer modelling. One has to decode and analyse the modelling process to ascertain whether or not the models are valid and accurate or whether they have obvious flaws. The vast majority of scientists, economists, politicians and the general public have simply assumed that the UN Intergovernmental Panel on Climate Change (IPCC) models are accurate. Very few people have the time or skills to analyse these models, not to mention actually dispute them. Nonetheless, there were many senior and highly distinguished scientists that did exactly that – they claimed the UN narrative was incorrect and that there was no climate emergency. Their voices have been drowned out by a vast money-driven political and media establishment of the globalised ‘system’. The vitally important work of some of these renowned scientists is referenced in the above book.

“The computer models are making systematic dramatic errors… they are all parametrised… fudged…  the models really don’t work” – Patrick J. Michaels, Director, Cato Institute Center for the Study of Science

Dr Roger Pielke Jr, University of Colorado, has conducted a detailed scientific review and analysis of the UN IPCC AR6 report, see Endnote [i].  He describes that in relation to climate modelling, the IPCC detached the models from socio-economic plausibility. In creating the models, instead of first completing integrative assessment models (IAMs), the IPCC skipped this essential step and jumped straight to radiative forcing scenarios and thus these scenarios are not based on competed IAMs. This led much of climate modelling down the wrong track. I quote points from Dr Pielke’s analysis as follows:

“The four IPCC scenarios came from a large family of models so instead of splitting modelling from socio-economic assumptions the models already had the assumptions faked and baked in to them, because they had to have those assumptions to produce the required radiative forcing (to produce a desired climate ‘crisis scenario’ outcome)… There are thousands of climate assumptions, but only 8 to 12 of them are available currently for climate research. The IPCC report even states that “no likelihood is attached to the scenarios in this report”. The likelihood is considered low they admit – This is an incredible admission by the IPCC.

These extreme unlikely scenarios dominate the literature and the IPCC report; therefore, the IPCC report is biased. Bottom line is that there is massive confusion. The IPCCs’ Richard Moss warned that RCP 8.5 was not to be used as a reference for the other RCPs, but 5,800 scientific papers worldwide misuse it like that… The whole process is seriously flawed… Nothing close to the real world is represented by the IPCC scenarios. Climate science has a huge problem! The IPCC currently uses RCP 8.5 as the ‘business as usual’ scenario, but RCP 8.5 is wild fantasy land and not remotely related to current reality at all… climate science has a scientific integrity crisis.” – Dr Roger Pielke Jr, University of Colorado

8. Financialization of the entire world economy is now based on a life-killing ‘net-zero’ greenhouse gas emissions strategy.

The UN Agenda 2030 plan and the Paris Agreement goal to reduce CO₂ emissions by 7% per annum until 2030 is in effect a plan that would seemingly disable the current fossil-fuel-based mechanisms of the industrial economy for the food, energy and goods that enable human life and survival. Yet the narrative is quite hypocritical as the production of green energy infrastructure, and mining of rare earth metals for batteries for electric vehicles, is, and will most likely continue to be, very fossil-fuel intensive. Globalisation resulted in much of humanity becoming largely dependent on the trans-national industrial economy rather than on traditional more self-sufficient local/regional economies. Therefore, one has to ask where is this all going to lead if the plug is truly pulled on fossil fuels? Almost all of us are seemingly locked into, and have become dependent upon, the current economic paradigm of globalisation. A system rigged by debt-money created from nothing; created and controlled by private mega-banks and behind the scenes money-masters; and which can induce boom, bust, bailout scenarios that detrimentally effect the populace.

It should be noted that for decades, these same political, government, and corporate powers have rampantly promoted corporate economic globalization and fossil fuel dependency. Whilst, at the same time actively hindering the funding, creation, or government support of, more self-sufficient local communities/regions, and local co-operatives. Most of the world population thus became reliant on the globalized fossil-fuel driven system. I explore this topic in the books Demonic Economics and the Tricks of the Bankers and Transcending the Climate Change Deception Toward Real Sustainability.

Zero carbon emissions, in essence, means pulling the plug on current systems of industrial agriculture, transport, goods production, electricity production, etc. This could have terrible consequences, particularly in locations and countries, that are currently unable to produce much food. In Ireland, the deluded greens in government had planned to close the coal-fired power station Moneypoint, in the name of reducing CO₂ emissions. However, as the price of electricity increased and the dawn of so-called ‘green energy’ began to evaporate like the Irish morning mist, the government scrapped this plan in 2022, instead deciding to convert the station to an oil-burning facility. The Irish Times newspaper reported:

“With growing concerns over security of the energy supply in the State, the Government is not in a position to decommission Moneypoint as a fuel-burning station in the near future. It was confirmed by the Irish Government in 2022 that Moneypoint will convert to oil generation from 2023.” See Endnote [ii]

The so-called ‘green economy’ (for it is not environmentally friendly in reality) and UN Agenda 2030 are resulting in increased energy poverty and decreased energy independence for the masses, while also developing trillions of dollars for the behind-the-scenes mega-banks. “Stop burning coal and wood logs that causes climate change don’t ya know” my deluded neighbour informed me last year, having threw out her wood burning stove and installed solar panels. Then a typical winter storm in Ireland last month left many thousands of people without electricity or heating for almost a week, shivering and wishing for a wood burning stove, while their solar panels produced little electricity in winter.

9. Furthermore, the current green energy/renewable technologies being promoted by the UN and WEF, are not a viable solution for the world’s energy supply. Although these technologies have some limited viability in certain locations and scenarios, the fact remains that the Energy Returned on Energy Invested is much too low – in essence the entire process is mathematically flawed. This is evidenced by the work of scientists, including Professor David MacKay (1967 – 2016), former Regius Professor of Engineering at Cambridge University, and former Chief Scientific Advisor at the UK Department of Energy and Climate Change.

Summary

In summary, CO₂ reduction is the main focus of the UN-promoted climate-change-hysteria that has been rampant among the world’s population. However, the proclaimed climate crisis exists in computer models only.  The cult of ‘manmade climate change’ is a media and UN politically-promoted ‘ideology’, that is used for a wider political and corporate agenda. Manmade climate change is not based in fact, and has hijacked real environmental concerns.

Due to incessant UN, government, and corporate-promoted climate change propaganda, many people are, thus, in a media-induced state of confusion, and, thus, blindly assume their pre-determined role in society under this ‘dictatorship of words’ without even being aware of it. The unpalatable reality is that people’s access to energy and resources is being intentionally reduced via bogus climate change policies, inflation, ongoing geo-political theatre and intentionally instigated war.

We cannot understand how to create a truly resilient society unless we correctly perceive the current society we live in and how it came to exist. Unless we recognize the untruths of the current paradigm, even if it is not ‘politically correct’ to do so, then we will not be able to make the correct adjustments to our communities and local/regional networks, or create a truly resilient thriving society. In this spirit of truth, new networks are emerging worldwide. (1900 Scientists Say 'Climate Change Not Caused by CO2. Also see: Wrong Again: 50 Years of Failed Eco-pocalyptic Predictions.)

As we know, of course, a “truly resilient thriving society” is only possible when men are vivified by the lifegiving waters of Sanctifying Grace and thus seek to subordinate all their actions, both personally and socially, to the binding precepts of the Divine Positive Law and the Natura Law as far as is possible given the vagaries of fallen human nature.

None of the past four antipopes who have headed the counterfeit church of conciliarism have been intellectually curious enough to critically examine the false contentions by the global climate change alarmists, who desire to enrich their own bank accounts, increase the power of national governments as well as globalist organizations, and to enslave and impoverish the masses to control what they do with their own private property as they, the alarmists, constantly use fear to instill “guilt” in the minds and hearts of men who trust not in the Providence of God and thus who do not recognize that the world will end on His terms, not ours, and that it is sin that worsens the state of men and their societies as well as the state of the physical world.

The environmental alarmists use fascism to advance their ultimate goal: to depopulate the earth and create a globalist Marist utopia gives me temporal omnipotence and wealth. That Robert Francis Prevost/Leo XIV does not understand this is itself a commentary about the counterfeit church of conciliarism’s “reconciliation” with the “world” and of exalting the “care of creation” over the sanctification and salvation of souls.

False Prayers Authored by Men Who Belong to a False Religious Sect

The extent of the conciliar apostasy with respect to the sanctification and salvation of human souls was demonstrated in the remarks made by a Jesuit revolutionary, Michael “Cardinal” Czerny at press conference introducing the “Mass for the Care of Creation” that held in the Vatican Press Office, on Thursday, July 3, the Feast of Pope Leo II within the Octaves of the Most Sacred Heart of Jesus and Saints Peter and Paul:

At every Mass, we bless God for the bread and wine we receive; they are both “fruit of the earth … fruit of the vine … and the work of human hands”. And every Sunday and Feast Day, our proclamation of faith begins: “We believe in God, the Father almighty, creator of heaven and earth.” God’s gift of life, from the beginning, is completed or fulfilled by Christ’s life, passion, death and resurrection.

This is a very important and telling reference to the so-called the prayer during what is called the “Presentation of the Gifts” in the Protestant and Judeo-Masonic Novus Ordo liturgical abomination:

Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands it will become our spiritual drink.

The very prayers read in what is now called the “Preparation of the Gifts,” which are based on “table prayers” from the blasphemous Talumd that were inserted at the specific direction of Giovanni Battista Enrico Antonio Montini/Paul VI.

“Father” John Zuhlsdorf explained the exact passage from the Talmud from which the “Preparation of Gift” prayers were cobbled, although he did not mention the fact it was Montini/Paul VI himself who wanted the Talmud to be used:

The Novus Ordo Offertory prayers are based on the Berekoth in the category of “enjoyment blessings” or B. HaNehanin (again with variants): HaMotzi said when eating bread and HaGafen for wine.  They are among the most frequent uttered and are used during the Sabbath meal Kiddush.  After washing his hands the head of the household raises two loaves of bread, challah, and says the HaMotzi blessing.  Two loaves of challah are used because the Lord’s manna didn’t fall on the Sabbath when the Israelites wandered in the wilderness.  Instead, a double portion fell on Friday (cf. Exodus 16).
The Novus Ordo Offertory prayers were cobbled up from these Berekoth:

“Baruch atah Adonai eloheynu melech ha-olam ha-mo-tzi lechem min ha-aretz … Blessed are You, Eternal our God, Ruler of the Universe, who brings forth bread from the earth” and “Baruch atah Adonai eloheynu melech ha-olam bo-ray p’ree ha-gafen … Blessed are You, Eternal our God, Ruler of the Universe, Creator of the fruit of the vine.”

These blessings are perhaps inspired from Ps 24:1: “The earth is the Lord’s and the fullness thereof” (cf. 1 Cor 10:26) and also Ps 115(114):16: “The heaven of heaven is the Lord’s: but the earth he has given to the children of men.”  Humans make bread and wine, but ultimately they came from God. (Using the traditional offertory prayers in the Novus Ordo. I always give credit where it is due, but this one of the very few times that I have found it useful to quote from this website, but the information is what it is.)

The Novus Ordo “Preparation of the Gifts” prayer was meant to convey that the Eucharist itself is the work of human hands, something Michael Davies pointed out in Pope Paul’s New Mass and by Cardinals Ottaviani and Bacci in their Intervention:

There is no reference to an Offertory in the Novus Ordo Missae. Articles 49 to 53 of the General Instruction come under the title Preparatio Donorum (The Preparation of the Gifts). Much stress is laid on the need for a procession during which the faithful bring the gifts to the altar. Such a procession is said to be “meaningful and of spiritual value” (Article 49). The Offertory Prayers of the Roman Mass have been ruthlessly discarded with two exceptions, the retention of one of them (In spiritu humilitatis) being of particular significance. It will be dealt with in its turn.The justification for this mutilation of the venerable rite codified forever by St. Pius V is that the traditional prayers anticipated or encroached upon the Canon. This concern that the sacrificial formulas of the Roman Canon should not be duplicated might be a little more convincing had that Canon been retained as the norm. As it is, this Canon is rarely if ever used by liberal clerics and thus the new Offertory rite denuded of sacrificial references is only too often used in conjunction with Eucharistic Prayer II, which possesses one solitary and very muted reference to offering. A peritus at the Council, Monsignor Martimort, explained: “Most of the prayers which the priest used to say in a low voice repeated one another, and regrettably encroached upon the formulas of the Eucharistic Prayer.” [10]

The Mass is primarily a solemn sacrifice offered to the Blessed Trinity. It is a sacrifice of adoration and propitiation, it is offered for the remission of the sins of the living and the dead. It was the doctrine of the Mass as a sacrifice of propitiation which outraged the Protestant Reformers. They could find no words strong enough to vilify this teaching which is stated so unequivocally in the Suscipe, sancte Pater. They have nothing to complain of in the prayer that has replaced it: Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life. Father Coughlan explains: “This prayer is a combination of a prayer taken from the Jewish meal ritual and the concept of man’s work consecrated to the Lord, an idea which the Pope himself wanted to be expressed in some way at this point in the Mass.” [13] This prayer is thus acceptable not simply to Protestants but to Jews and would certainly fit in with the ethos of a Masonic hall.  (Michael Davies, Pope Paul’s New Mass: Liturgical Revolution, Volume 3, Angelus Press, Kansas City, Missouri, 1980.)

ULTIMATE PURPOSE. The ultimate purpose of the Mass is the sacrifice of praise rendered to the Most Holy Trinity. This end conforms to the primary purpose of the Incarnation, explicitly enunciated by Christ Himself: "Coming into the world He saith: sacrifice and oblation thou wouldst not, but a body thou hast fitted me." [9]

9. Psalms 50:7-9, in Hebrews 10:5.

    In the Novus Ordo, this purpose has disappeared: - From the Offertory, where the prayer "Receive, Holy Trinity, this oblation" has been removed. - From the conclusion of Mass, where the prayer honoring the Trinity, "May the Tribute of my Homage, Most Holy Trinity" has been eliminated. - From the Preface, since the Preface of the Most Holy Trinity, formerly used on all ordinary Sundays, will henceforth be used only on the Feast of the most Holy Trinity.

    2. ORDINARY PURPOSE. The ordinary purpose of the Mass is propitiatory sacrifice--making satisfaction to God for sin. This end, too, has been compromised. Instead of emphasizing remission for sins for the living and the dead, the new rite stresses the nourishment and sanctification of those present. [10]

10. GIRM 54, Document on the Liturgy 1444.

    At the Last Supper, Christ instituted the Blessed Sacrament and thus placed Himself in It as Victim, in order to unite Himself to us as Victim. But this act of sacrificial immolation occurs before the Blessed Sacrament is consumed and possesses beforehand full redemptive value in relation to the bloody Sacrifice on Calvary. The proof for this is that people who assist are not bound to receive Communion sacramentally. [11]

11. This shift of emphasis occurs in the three new Eucharistic Prayers, which eliminate the Memento of the Dead and any mention of souls suffering in Purgatory, to whom the propitiatory Sacrifice is applied.

    3. IMMANENT PURPOSE. The immanent purpose of the Mass is fundamentally that of sacrifice. It is essential that the Sacrifice, whatever its nature, be pleasing to God and accepted by Him. Because of original sin, however, no sacrifice other than the Christ's Sacrifice can claim to be acceptable and pleasing to God in its own right. The Novus Ordo alters the nature of the sacrificial offering by turning it into a type of exchange of gifts between God and man. Man brings the bread, and God turns it into "the bread of life"; man brings the wine, and God turns it into "spiritual drink": Blessed are you, Lord God of all creation, for through your goodness we have this bread (or wine) to offer, fruit of the earth (vine) and work of human hands, It will become for us the bread of life (spiritual drink). [12]

12. See "Mysterium Fidei," in which Paul VI condemns the errors of symbolism together with the new theories of "transignification: and "transfinalization": "...it is not allowable...to stress the sign value of the sacrament as if the symbolism, which to be sure all acknowledge in the Eucharist, expresses fully and exhaustively the meaning of Christ's presence; or to discuss the mystery of transubstantiation without mentioning the marvelous changing of the whole substance of the bread into the body and of the whole substance of the wine into the blood of Christ, as stated by the Council of Trent, so that only what is called 'transignification' or 'transfinalization' is involved." Encyclical "Mysterium Fidei" on the doctrine and worship of the Eucharist, 3 September 1965, Section 11, DOL 1155.

    The expressions "bread of life" and "spiritual drink," of course, are utterly vague and could mean anything. Once again, we come up against the same basic equivocation: According to the new definition of the Mass, Christ is only spiritually present among His own; here, bread and wine are only spiritually---and not substantially---changed. [13] . . . .

    In the Preparation of the Gifts, a similar equivocal game was played. The old Offertory contained two magnificent prayers, the "Deus qui humanae" and the "Offerimus tibi":

- The first prayer, recited at the preparation of the chalice, begins: "O God, by Whom the dignity of human nature was wondrously established and yet more wondrously restored." It recalled man's innocence before the Fall of Adam and his ransom by the blood of Christ, and it summed up the whole economy of the Sacrifice from Adam to the present day. - The second prayer, which accompanies the offering of the chalice, embodies the idea of propitiation for sin: it implores God for His mercy as it asks that the offering may ascend with a sweet fragrance in the presence of Thy divine majesty. Like the first prayer, it admirably stresses the economy of the Sacrifice.

    In the Novus Ordo, both these prayers have been eliminated. In the Eucharistic Prayers, moreover, the repeated petitions to God that He accept the Sacrifice have also been suppressed; thus, there is no longer any clear distinction between divine and human sacrifice. Having removed the keystone, the reformers had to put up scaffolding. Having suppressed the real purposes of the Mass, they had to substitute fictitious purposes of their own. This forced them to introduce actions stressing the union between priest and faithful, or among the faithful themselves--and led to the ridiculous attempt to superimpose offerings for the poor and for the Church on the offering of the host to be immolated. The fundamental uniqueness of the Victim to be sacrificed will thus be completely obliterated. Participation in the immolation of Christ the Victim will turn into a philanthropists' meeting or a charity banquet. (Ottaviani Intervention. There is, of course, additional information in a certain  G.I.R.M. Warfare: The Conciliar Church's Unremitting Warfare Against Catholic Faith and Worship.)

Thus, the conciliar “Mass for the Care of Creation” has as much to do with the sanctification and salvation of souls as the Novus Ordo itself:

Consider, for example, the Collects of “Mass for the Care of Creation”:

• Introit: “Cæli enárrant glóriam Dei, et ópera mánuum eius annúntiat firmaméntum.” – The heavens declare the glory of God, and the firmament proclaims the work of His hands.
• Collect: “Pater, qui in Christo, primogénito omnis creatúræ, univérsa ad exsisténtiam vocásti, præsta, quǽsumus, ut, dóciles Spíritus tui spiráculo vitæ, ópera mánuum tuárum in caritáte custodiámus. Per Dóminum.” – Father, who in Christ the firstborn of all creation, called all things into existence, grant, we beseech thee, that, docile to the breath of thy Spirit, we may preserve the works of thy hands in charity. Through the Lord.
• Secret: “Súscipe, Pater, hos fructus terræ nostrarúmque mánuum: pérfice in eis opus creatiónis tuæ ut, a Spíritu Sancto transformáti, cibus et potus vitæ ætérnæ pro nobis fiant. Per Christum.” – Receive, Father, these fruits of the earth and of our hands: complete in them the work of your creation so that, transformed by the Holy Spirit, they may become for us the food and drink of eternal life. Through Christ.
• Communion antiphon: “Vidérunt omnes términi terræ salutáre Dei nostri.” – All the ends of the earth have seen the salvation of our God.
• Postcommunion: “Sacraméntum unitátis quod accépimus, Pater, communiónem tecum áugeat fratribúsque ut, novos cælos et terram novam exspectántes, conveniénter una cum ómnibus creatúris vívere discámus. Per Christum.” – May the sacrament of unity that we have received, O Father, increase our communion with you and our brothers and sisters, so that, awaiting the new heavens and the new earth, we may learn to live in harmony with all creatures. Through Christ. (Vatican unveils ‘care of creation’ Mass rooted in Laudato si’, ‘theology of creation’.)

What is missing in these prayers?

For one, Catholic theology, which teaches us that all the afflictions we suffer in this life are, as mentioned at the beginning of this commentary, the result of Original and Actual Sin.

Consider the specific mention of sin and affliction in the Occasional Prayers found in the Missale Romanum (Pope Saint Pius X edition, Divino Afflatu) as they have nothing in common with the “prayers” listed except for fact that those prayers contain gratuitous references to Our Blessed Lord and Saviour Jesus Christ. The difference between the prayers above and those to Beg for Fine Weather in the Immemorial Mass of Tradition is quite apparent:

To Beg for Fine Weather

Collect

Ad te nos, Domine, clamantes exaudi; at aeteris serenitatem nobis tribue supplicantibus; ut qui juste pro peccatis nostris affligimur, misericodia tua praeveniente, clementiam sentiamus. Per Dominum.

Graciously hear us, O Lord, when we call upon Thee, and grant unto our supplications a calm atmosphere, that we, who are justly afflicted by our sins, may, by thy protecting mercy, experience pardon. Through Christ our Lord.

Secret:

Praeveniat nos, quaesemus, Domine, gratia tua semper et susbequatur; ut has oblations, quas pro peccatis nostris nomini tuo consecrandus deferimus begningus assume; ut per intercessionem Sanctorum tuorum, cunctis nobis proficant ad saluten. Per Dominum.

May Thy grace, we beseech Thee, O Lord, ever go before us, and graciously receive these oblations, which we bring to be consecrated to Thy name for our sins, that they may, by the intercession of Thy saints, profit us all unto salvation. Through Christ our Lord.

Postcommunion:

Quaesemus, omnipotens Deus, clementiam tuam: ut innundantium coerceas imbrium et hilaritatem vultus tui nobis impertiri digneris. Per Dominum.

We pray Thy clemency, O Almighty God, that Thou check the inundation of rain and vouchsafe to bestow upon us the gladness of thy countenance. Through our Lord.

There is a second theological point to be made here, and that concerns the fact that we are not called to live in harmony with our neighbors when they are in error and man was given by God to master of earth and subdue it:

And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth  29 And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat:  30 And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done. (Genesis 1: 28-30.)

The earth was created by God for man to give Him honor and glory, not man for the earth to treat it as a demigod.

Moreover, it is important to understand the extent of the conciliar apostasy concerning the “care of creation” by considering the following comments issued by the archenemy of the Immemorial Mass of Tradition, Arthur “Cardinal Roche, the conciliar prefect of the “dicastery” for legislative texts:

In the Eucharist “The world which came forth from God’s hands returns to him in blessed and undivided adoration: in the bread of the Eucharist, ‘creation is projected towards divinization, towards the holy wedding feast, towards unification with the Creator himself’ (Benedict XVI, Homily for the Mass of Corpus Domini, 15 June 2006). Thus, the Eucharist is also a source of light and motivation for our concerns for the environment, directing us to be stewards of all creation” (Laudato si’ n. 236). (Decree of the Dicastery for Legislative Texts on the Formulary and Biblical Readings for the Mass for the Care of Creation.)

The Holy Eucharist is the zenith of Our Blessed Lord and Saviour Jesus Christ’s ineffable love for us, whom He has redeemed by offering Himself up to His Co-Equal, Co-Eternal God the Father in Heaven in atonement for our sins during his Passion and Death on the wood of the Holy Cross on Good Friday. Our sole attention of receiving Him in Holy Communion and of adoring Him in His Real Presence is the possession of Him now and then for all eternity in Heaven as we render Him thanks for all that He gives us, both spiritually and temporally, make reparation for our sins, and seek to petition Him for all that we need to save our souls and to advance our temporal good according to His Holy Will and within His Holy Providence.

Pope Leo XIII explained this as follows in Mirae Caritatis, May 28, 1902:

 To this it must be added that by this same Sacrament our hope of everlasting blessedness, based on our trust in the divine assistance, is wonderfully strengthened. For the edge of that longing for happiness which is so deeply rooted in the hearts of all men from their birth is whetted even more and more by the experience of the deceitfulness of earthly goods, by the unjust violence of wicked men, and by all those other afflictions to which mind and body are subject. Now the venerable Sacrament of the Eucharist is both the source and the pledge of blessedness and of glory, and this, not for the soul alone, but for the body also. For it enriches the soul with an abundance of heavenly blessings, and fills it with a sweet joy which far surpasses man's hope and expectations; it sustains him in adversity, strengthens him in the spiritual combat, preserves him for life everlasting, and as a special provision for the journey accompanies him thither. And in the frail and perishable body that divine Host, which is the immortal Body of Christ, implants a principle of resurrection, a seed of immortality, which one day must germinate. That to this source man's soul and body will be indebted for both these boons has been the constant teaching of the Church, which has dutifully reaffirmed the affirmation of Christ: "He that eateth my flesh and drinketh my blood hath everlasting life; and I will raise him up at the last day" (St. John vi., 55).

In connection with this matter it is of importance to consider that in the Eucharist, seeing that it was instituted by Christ as "a perpetual memorial of His Passion" (Opusc. Ivii. Offic. de festo Corporis Christi), is proclaimed to the Christian the necessity of a salutary selfchastisement. For Jesus said to those first priests of His: "Do this in memory of Me" (Luke xxii, 18); that is to say, do this for the commemoration of My pains, My sorrows, My grievous afflictions, My death upon the Cross. Wherefore this Sacrament is at the same time a Sacrifice, seasonable throughout the entire period of our penance; and it is likewise a standing exhortation to all manner of toil, and a solemn and severe rebuke to those carnal pleasures which some are not ashamed so highly to praise and extol: "As often as ye shall eat this bread, and drink this chalice, ye shall announce the death of the Lord, until He come" (1 Cor. xi., 26).

Furthermore, if anyone will diligently examine into the causes of the evils of our day, he will find that they arise from this, that as charity towards God has grown cold, the mutual charity of men among themselves has likewise cooled. Men have forgotten that they are children of God and brethren in Jesus Christ; they care for nothing except their own individual interests; the interests and the rights of others they not only make light of, but often attack and invade. Hence frequent disturbances and strifes between class and class: arrogance, oppression, fraud on the part of the more powerful: misery, envy, and turbulence among the poor. These are evils for which it is in vain to seek a remedy in legislation, in threats of penalties to be incurred, or in any other device of merely human prudence. Our chief care and endeavour ought to be, according to the admonitions which We have more than once given at considerable length, to secure the union of classes in a mutual interchange of dutiful services, a union which, having its origin in God, shall issue in deeds that reflect the true spirit of Jesus Christ and a genuine charity. This charity Christ brought into the world, with it He would have all hearts on fire. For it alone is capable of affording to soul and body alike, even in this life, a foretaste of blessedness; since it restrains man's inordinate self-love, and puts a check on avarice, which "is the root of all evil" (1 Tim. vi., 10). And whereas it is right to uphold all the claims of justice as between the various classes of society, nevertheless it is only with the efficacious aid of charity, which tempers justice, that the "equality" which St. Paul commended (2 Cor. viii., 14), and which is so salutary for human society, can be established and maintained. This then is what Christ intended when he instituted this Venerable Sacrament, namely, by awakening charity towards God to promote mutual charity among men. For the latter, as is plain, is by its very nature rooted in the former, and springs from it by a kind of spontaneous growth. Nor is it possible that there should be any lack of charity among men, or rather it must needs be enkindled and flourish, if men would but ponder well the charity which Christ has shown in this Sacrament. For in it He has not only given a splendid manifestation of His power and wisdom, but "has in a manner poured out the riches of His divine love towards men" (Conc. Trid., Sess. XIII., De Euch. c. ii.). Having before our eyes this noble example set us by Christ, Who bestows on us all that He has assuredly we ought to love and help one another to the utmost, being daily more closely united by the strong bond of brotherhood. Add to this that the outward and visible elements of this Sacrament supply a singularly appropriate stimulus to union. On this topic St. Cyprian writes: "In a word the Lord's sacrifice symbolises the oneness of heart, guaranteed by a persevering and inviolable charity, which should prevail among Christians. For when our Lord calls His Body bread, a substance which is kneaded together out of many grains, He indicates that we His people, whom He sustains, are bound together in close union; and when He speaks of His Blood as wine, in which the juice pressed from many clusters of grapes is mingled in one fluid, He likewise indicates that we His flock are by the commingling of a multitude of persons made one" (Ep. 96 ad Magnum n. 5 (al.6)). In like manner the angelic Doctor, adopting the sentiments of St. Augustine (Tract. xxxvi., in Joan nn. 13, 17), writes: "Our Lord has bequeathed to us His Body and Blood under the form of substances in which a multitude of things have been reduced to unity, for one of them, namely bread, consisting as it does of many grains is yet one, and the other, that is to say wine, has its unity of being from the confluent juice of many grapes; and therefore St. Augustine elsewhere says: 'O Sacrament of mercy, O sign of unity, O bond of charity!' " (Summ. Theol. P. III., q. Ixxix., a. 1. . All of which is confirmed by the declaration of the Council of Trent that Christ left the Eucharist in His Church "as a symbol of that unity and charity whereby He would have all Christians mutually joined and united. . . a symbol of that one body of which He is Himself the head, and to which He would have us, as members attached by the closest bonds of faith, hope, and charity" (Conc. Trid., Sess. XIII., De Euchar., c. ii.). The same idea had been expressed by St. Paul when he wrote: "For we, being many, are one bread, one body, all we who partake of the one bread" (I Cor. x., 17). Very beautiful and joyful too is the spectacle of Christian brotherhood and social equality which is afforded when men of all conditions, gentle and simple, rich and poor, learned and unlearned, gather round the holy altar, all sharing alike in this heavenly banquet. And if in the records of the Church it is deservedly reckoned to the special credit of its first ages that "the multitude of the believers had but one heart and one soul" (Acts iv., 32), there can be no shadow of doubt that this immense blessing was due to their frequent meetings at the Divine table; for we find it recorded of them: "They were persevering in the doctrine of the Apostles and in the communion of the breaking of bread" (Acts ii., 42).

Besides all this, the grace of mutual charity among the living, which derives from the Sacrament of the Eucharist so great an increase of strength, is further extended by virtue of the Sacrifice to all those who are numbered in the Communion of Saints. For the Communion of Saints, as everyone knows, is nothing but the mutual communication of help, expiation, prayers, blessings, among all the faithful, who, whether they have already attained to the heavenly country, or are detained in the purgatorial fire, or are yet exiles here on earth, all enjoy the common franchise of that city whereof Christ is the head, and the constitution is charity. For faith teaches us, that although the venerable Sacrifice may be lawfully offered to God alone, yet it may be celebrated in honour of the saints reigning in heaven with God Who has crowned them, in order that we may gain for ourselves their patronage. And it may also be offered-in accordance with an apostolic tradition-for the purpose of expiating the sins of those of the brethren who, having died in the Lord, have not yet fully paid the penalty of their transgressions.

That genuine charity, therefore, which knows how to do and to suffer all things for the salvation and the benefit of all, leaps forth with all the heat and energy of a flame from that most holy Eucharist in which Christ Himself is present and lives, in which He indulges to the utmost. His love towards us, and under the impulse of that divine love ceaselessly renews His Sacrifice. And thus it is not difficult to see whence the arduous labours of apostolic men, and whence those innumerable designs of every kind for the welfare of the human race which have been set on foot among Catholics, derive their origin, their strength, their permanence, their success. (Pope Leo XIII, Mirae Caritatis, May 28, 1902.) 

We are called to lift our hearts up from the things of this passing, mortal vale of tears to contemplate heavenly mysteries when receiving and adoring Our Lord in the Most Blessed Sacrament. It is blasphemous to debase the mystery of love within the Sacrament of Charity itself to claim that the Holy Eucharist calls our ate attention to the care of creation. The Holy Eucharist calls our attention to the love that God has for us, the love that we must show to all others by first of all living according to His law and to seek Him alone as Our Lady herself showed us throughout her life on earth and as she pleads for us ceaselessly as our Heavenly Mother, the Queen of Angels, the Queen of All Saints, the Queen of Heaven and of Earth.

Pope Pius XII explained the nature of Eucharistic adoration as follows in Mediator Dei, November 20, 1947:

Now, the Church in the course of centuries has introduced various forms of this worship which are ever increasing in beauty and helpfulness: as, for example, visits of devotion to the tabernacles, even every day; benediction of the Blessed Sacrament; solemn processions, especially at the time of Eucharistic Congress, which pass through cities and villages; and adoration of the Blessed Sacrament publicly exposed. Sometimes these public acts of adoration are of short duration. Sometimes they last for one, several and even for forty hours. In certain places they continue in turn in different churches throughout the year, while elsewhere adoration is perpetual day and night, under the care of religious communities, and the faithful quite often take part in them.

133. These exercises of piety have brought a wonderful increase in faith and supernatural life to the Church militant upon earth and they are reechoed to a certain extent by the Church triumphant in heaven which sings continually a hymn of praise to God and to the Lamb “who was slain.”[125] Wherefore, the Church not merely approves these pious practices, which in the course of centuries have spread everywhere throughout the world, but makes them her own, as it were, and by her authority commends them.[126] They spring from the inspiration of the liturgy and if they are performed with due propriety and with faith and piety, as the liturgical rules of the Church require, they are undoubtedly of the very greatest assistance in living the life of the liturgy.

134. Nor is it to be admitted that by this Eucharistic cult men falsely confound the historical Christ, as they say, who once lived on earth, with the Christ who is present in the august Sacrament of the altar, and who reigns glorious and triumphant in heaven and bestows supernatural favors. On the contrary, it can be claimed that by this devotion the faithful bear witness to and solemnly avow the faith of the Church that the Word of God is identical with the Son of the Virgin Mary, who suffered on the cross, who is present in a hidden manner in the Eucharist and who reigns upon His heavenly throne. Thus, St. John Chrysostom states: “When you see It [the Body of Christ] exposed, say to yourself: Thanks to this body, I am no longer dust and ashes, I am no more a captive but a freeman: hence I hope to obtain heaven and the good things that are there in store for me, eternal life, the heritage of the angels, companionship with Christ; death has not destroyed this body which was pierced by nails and scourged, . . . this is that body which was once covered with blood, pierced by a lance, from which issued saving fountains upon the world, one of blood and the other of water. . . This body He gave to us to keep and eat, as a mark of His intense love.”[127]

135. That practice in a special manner is to be highly praised according to which many exercises of piety, customary among the faithful, and with benediction of the blessed sacrament. For excellent and of great benefit is that custom which makes the priest raise aloft the Bread of Angels before congregations with heads bowed down in adoration, and forming with It the sign of the cross implores the heavenly Father to deign to look upon His Son who for love of us was nailed to the cross, and for His sake and through Him who willed to be our Redeemer and our brother, be pleased to shower down heavenly favors upon those whom the immaculate blood of the Lamb has redeemed.[128]

136. Strive then, Venerable Brethren, with your customary devoted care so the churches, which the faith and piety of Christian peoples have built in the course of centuries for the purpose of singing a perpetual hymn of glory to God almighty and of providing a worthy abode for our Redeemer concealed beneath the eucharistic species, may be entirely at the disposal of greater numbers of the faithful who, called to the feet of their Savior, hearken to His most consoling invitation, “Come to Me all you who labor and are heavily burdened, and I will refresh you.”[129] Let your churches be the house of God where all who enter to implore blessings rejoice in obtaining whatever they ask[130] and find there heavenly consolation. (Pope Pius XII, Mediator Dei, November 20, 1947.)

Let me quote from the passage from Saint John Chrysostom by way of summarize the nature of e conciliar apostasy concerning the “care of creation”:

“When you see It [the Body of Christ] exposed, say to yourself: Thanks to this body, I am no longer dust and ashes, I am no more a captive but a freeman: hence I hope to obtain heaven and the good things that are there in store for me, eternal life, the heritage of the angels, companionship with Christ; death has not destroyed this body which was pierced by nails and scourged, . . . this is that body which was once covered with blood, pierced by a lance, from which issued saving fountains upon the world, one of blood and the other of water. . . This body He gave to us to keep and eat, as a mark of His intense love.”

While we are called to be responsible stewards of the things of this world, we are to recognize that those things are given to us not as ends in and of themselves but solely to use them temperately in a manner befitting the honor and glory of the Most Holy Trinity according to His Holy Laws as we remember that we have not here a permanent dwelling and that, quite indeed, “I am not more  a captive but a freeman: hence I hope to obtain heaven and the good things are there in store for me, eternal life, the heritage of the angels, companionship with Christ.”

Our focus when receiving the Holy Eucharist is on God for His sake and for His sake alone. We pray to save our souls in order to be with Him for all eternity in Heaven, and we pray that others will be able to respond to the graces that Our Lady showers upon them even though they may be unaware of this fact at first so that, in time and according to the Providence of God, they, too, will be able to save their souls.

Heaven is our focus in the Most Blessed Sacrament, not the created world.

Manipulation of Sacred Scripture in the “Mass for the Care of Creation”

Try as they might—and they try very hard, indeed, the conciliar revolutionaries continue to misrepresent and manipulate Sacred Scripture in an effort to “prove” their nefarious schemes are “rooted” therein, which they are not.

Case-in-point: The Old Testament passage chosen to be read at the so-called “Mass of Creation” by Robert Francis Prevost/Leo XIV on July 9, 2025 (which is a feria day in the General Roman Calendar of 1954 but is also the Feasts of Saints Thomas More and John Fisher in England and Wales, the Feast of the Martyrs of Gorkum in the Dominican Rite, the Feast of Saint Maria Goretti, and of Saint Veronica Giuliani) has nothing to do with the “care of creation” but it does have everything do with condemning idolatry of the sort that the conciliar revolutionaries themselves engage in regularly by praising the “values” of idol worshippers such as Buddhists, Hindus, Animists, Zoroastrians, Mayans, Aztecs, Amazonians, etc:

But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand him that is, neither by attending to the works have acknowledged who was the workman:  2 But have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon, to be the gods that rule the world.  3 With whose beauty, if they, being delighted, took them to be gods: let them know how much the Lord of them is more beautiful than they: for the first author of beauty made all those things.  4 Or if they admired their power and their effects, let them understand by them, that he that made them, is mightier than they:  5 For by the greatness of the beauty, and of the creature, the creator of them may be seen, so as to be known thereby.

 6 But yet as to these they are less to be blamed. For they perhaps err, seeking God, and desirous to find him.  7 For being conversant among his works, they search: and they are persuaded that the things are good which are seen.  8 But then again they are not to be pardoned.  9 For if they were able to know so much as to make a judgment of the world: how did they not more easily find out the Lord thereof? (Wisdom 1: 1-9.)

Omitted from this selection are the following verses:

But unhappy are they, and their hope is among the dead, who have called gods the works of the hands of men, gold and silver, the inventions of art, and the resemblances of beasts, or an unprofitable stone the work of an ancient hand.

 11 Or if an artist, a carpenter, hath cut down a tree proper for his use in the wood, and skillfully taken off all the bark thereof, and with his art, diligently formeth a vessel profitable for the common uses of life,  12 And useth the chips of his work to dress his meat:  13 And taking what was left thereof, which is good for nothing, being a crooked piece of wood, and full of knots, carveth it diligently when he hath nothing else to do, and by the skill of his art fashioneth it and maketh it like the image of a man:  14 Or the resemblance of some beast, laying it over with vermilion, and painting it red, and covering every spot that is in it:  15 And maketh a convenient dwelling place for it, and setting it in a wall, and fastening it with iron,

 16 Providing for it, lest it should fall, knowing that it is unable to help itself: for it is an image, and hath need of help.  17 And then maketh prayer to it, inquiring concerning his substance, and his children, or his marriage. And he is not ashamed to speak to that which hath no life:  18 And for health he maketh supplication to the weak, and for life prayeth to that which is dead, and for help calleth upon that which is unprofitable:  19 And for a good journey he petitioneth him that cannot walk: and for getting, and for working, and for the event of all things he asketh him that is unable to do any thing (Wisdom 13: 10-19.)

As Father George Leo Haydock explained in his Bible Commentary, the whole purpose of Chapters Thirteen through Sixteen in the Book of Wisdom is to condemn idolatry, citing the specific practices that were condemned in Chapter Thirteen:

Vain. Septuagint, “foolish by nature, who are ignorant of God.” (Haydock) — In this and the three following chapters, the miseries of idolatry are described, to shew the value of wisdom and piety. (Calmet) — Without the knowledge of God, all is darkness, 1 Corinthians ii. 2. (St. Justin Martyr, Dialogue with Trypho) — Is. He who is, must be the most proper name of God, Exodus iii. 14. Philosophers could perceive that all creatures had a beginning, and that there must be some first cause or God, whom some confessed, but did not honour as they ought, Romans i. (Worthington) — Could not. Inasmuch as they were vain. (Haydock)

Ver. 2. Fire. The chief god of the Persians. — Wind. Zephyrus, &c. — Air. Which is perhaps the wind. Socrates was accused of adoring nothing, but heaven and the clouds, (Aristot.[Aristotle?] nub.) as the Jews were. Nil pręter nubes et Cœli numen adorant. (Juvenal xiv. 97.) — Stars. The zodiac, or pleiads. This species of idolatry was most ancient and general. — Water. The ocean, Neptune, &c. The Egyptians adored water above all, as the origin of other things. Hence they were punished first by it. (Philo, vit. Mor. 1.) — Moon. These were mostly the objects of worship, under the names of Baal, Astarte, (Calmet) the Phœbus, or Dianę of the Romans. (Haydock)

Ver. 5. Thereby. God is announced by the heavens, and by all creatures, Psalm xviii. 1., and Romans i. 20. “Who can look up to heaven, and be so foolish as not to allow that there is a God?” (Cicero, Harusp.)

Ver. 10. Of men. The pagans in general took the material statue to be the residence of a god. (St. Augustine, City of God chap. vii. 6., and viii. 13.) — The more learned regarded the figures of the sun, &c., as his representations, while others supposed that Jupiter meant the heavens, Juno the air, Vulcan, fire, &c. — Hand. This is to abuse antiquity. The idol of the Arabs was a rough stone. In more polished nations, the workmanship of Praxiteles, Phidias, &c., was more regarded. (Calmet) — As no creature deserves to be esteemed a god, much less do the works of men’s hands. (Worthington)

Ver. 14. Vermilion. The ancients greatly esteemed this colour, (Calmet) and painted with it the statues of their gods on festival days, and the bodies of those who had the honour of a triumph. (Pliny, [Natural History?] xxxiii. 6.)

Ver. 15. Iron. Baruch (vi. 26.) ridicules the same custom, and the other prophets intimate that the pagans took these statues to be really gods, otherwise their practice was no more blameable than that of the Jews, who fastened the cherubim to the ark with gold, and carried them. But the latter did not believe that the Deity resided personally in those images; no more than we do, that Christ is attached to his image on the cross. This distinguishes the behaviour of the faithful from that of pagans. (Calmet)

The Book of Wisdom, therefore, the conciliar sect’s esteeming of false religions and the tributes its “popes” have paid to their places of false worship. There is nothing in the passages selected by the conciliar liturgical revolutionaries and approved by “Pope Leo XIV” about “environmental protection” as defined by our contemporary ecofascists.

Well, what about the New Testament reading selected for the “Mass for the Care of Creation”?

Let’s take a look at Saint Paul the Apostle’s Epistle to the Colossians, Chapter 1, Verses 15-20

15 Who is the image of the invisible God, the firstborn of every creature:

Bishop Richard Challoner explained the meaning of verse one:

[15] "The firstborn": That is, first begotten; as the Evangelist declares, the only begotten of his Father: hence, St. Chrisostom explains firstborn, not first created, as he was not created at all, but born of his Father before all ages; that is, coeval with the Father and with the Holy Ghost.

Continuing with the rest of the passage from Saint Paul’s Epistle to the Colossians:

16 For in him were all things created in heaven and on earth, visible and invisible, whether thrones, or dominations, or principalities, or powers: all things were created by him and in him.  17 And he is before all, and by him all things consist.  18 And he is the head of the body, the church, who is the beginning, the firstborn from the dead; that in all things he may hold the primacy:  19 Because in him, it hath well pleased the Father, that all fulness should dwell;  20 And through him to reconcile all things unto himself, making peace through the blood of his cross, both as to the things that are on earth, and the things that are in heaven. (Colossians 1: 15-20.)

Father George Leo Haydock commented as follows in verses fifteen through twenty:

Ver. 15. The first[2] born of every creature. St. Chrysostom takes notice against the Arians, that the apostle calls Christ the first-begotten, or first-born, not the first created, because he was not created at all. And the sense is, that he was before all creatures, proceeding from all eternity from the Father; though some expound the words of Christ as man, and that he was greater in dignity. See Romans viii. 29. (Witham)

Ver. 16. Thrones, &c. are commonly understood to refer to the celestial hierarchy of Angels, though as to their particular rank, &c. nothing certain is known. We may here observe, that the Holy Spirit proportions itself and speaks according to our ideas of a temporal kingdom, in which one authority is subject to another. In the same manner the Angels seem subordinate to one another. (St. Dionysius in Calmet) — All things were created by him, and in him, and[3] consist in him. If all things that are were made by him, he himself was not made. And his divine power is also signified, when it is said all things consist or are preserved by him. (Witham)

Ver. 18. He is the head of the body, the church. He now speaks of what applies to Christ as man. — The first-born from the dead; i.e. the first that rose to an immortal life. (Witham)

Ver. 19. In him it was pleasing, that all fulness should dwell.[4] The greatest plenitude of graces was conferred on him as man, and from him, as he was our head, derived to all the members of his Church. The Protestant translation, followed by Mr. N. by way of explanation adds, it hath pleased the Father; but, as Dr. Wells observes in his paraphrase, there is no reason to restrain it to the Father, seeing the work of the incarnation, and the blessings by it conferred on all mankind, are equally the work of the blessed Trinity, though the Second Person only was joined to our nature. (Witham)

Ver. 20. To reconcile all things unto himself,…through the blood of his cross, (i.e. which Christ shed on the cross) both as to the things on earth, and….in heaven: not that Christ died for the Angels, but, says St. Chrysostom, the Angels were in a manner at war with men, with sinners, as they stood for the cause and glory of God; but Christ put an end to this enmity, by restoring men to his favour. (Witham) — In heaven. Not by pardoning the wicked angels did Christ reconcile the things in heaven, but by reconciling good Angels to man, who were enemies to him before the birth of Christ. (St. Augustine)

Saint Paul the Apostle did not write about the “care of creation.” He wrote about the glory of God, the wonder of His Divine Son’s Incarnation and, and the effects of the Redemption Our Lord wrought for us on the wood of the Holy Cross.

Once again, it is interesting that verses one through fourteen were omitted by the conciliar revolutionaries as they have everything to do with Heaven and not the things of this created world:

Paul, an apostle of Jesus Christ, by the will of God, and Timothy, a brother,  2 To the saints and faithful brethren in Christ Jesus, who are at Colossa.  3 Grace be to you and peace from God our Father, and from the Lord Jesus Christ. We give thanks to God, and the Father of our Lord Jesus Christ, praying always for you.  4 Hearing your faith in Christ Jesus, and the love which you have towards all the saints.  5 For the hope that is laid up for you in heaven, which you have heard in the word of the truth of the gospel,

 6 Which is come unto you, as also it is in the whole world, and bringeth forth fruit and groweth, even as it doth in you, since the day you heard and knew the grace of God in truth.  7 As you learned of Epaphras, our most beloved fellow servant, who is for you a faithful ministegor of Christ Jesus;  8 Who also hath manifested to us your love in the spirit.  9 Therefore we also, from the day that we heard it, cease not to pray for you, and to beg that you may be filled with the knowledge of his will, in all wisdom, and spiritual understanding:  10 That you may walk worthy of God, in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God:

 11 Strengthened with all might, according to the power of his glory, in all patience and longsuffering with joy,  12 Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light:  13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love,  14 In whom we have redemption through his blood, the remission of sins; (Colossians 1: 1-14.)

“To be made partakers of the lot of the saints in light involves having been delivered “from the power of darkness, and hath translated us in the kingdom of the Son of his love, In whom we have redemption through his blood, the remission of sins” refers not one little bit to being slave of environmental ideologues, no less to endorse their falsehoods in a “Mass for the Care of Creation.”

Similarly, the two Gospel passages recommended by the conciliar revolutionaries not at all relevant to anything called a “Mass for the Care of Creation”: 

24 No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.  25 Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?

Bishop  Challoner Commentary: [24] "Mammon": That is, riches, worldly interest.

 26 Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they?  27 And which of you by taking thought, can add to his stature by one cubit?  28 And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.  29 But I say to you, that not even Solomon in all his glory was arrayed as one of these.  30 And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?

31 Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed?  32 For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.  33 Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you.  34 Be not therefore solicitous for tomorrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof. (Matthew 6: 24-34.)

This passage, of course, comes from Our Blessed Lord and Saviour Jesus Christ’s Sermon on the Mount, which calls us to see life through the eyes of the Holy Faith by living according to the Beatitudes and to have a firm, unwavering faith in all circumstances at all times.

Moreover, Our Lord is specifically telling us in the passage above that we are more important that the lilies of the field and the birds of sky as He has died to redeem us, not the things of things of this passing. We have the possibility of going to Heaven, not the birdies, nor the pussycats, nor the doggies, not the snail-darters, not the panda bears, and not any other creature with a mortal soul.

Saint Thomas Aquinas explained this passage in supernatural terms as a Catholic, not according to the naturalism that governs the corrupted faith of the counterfeit church of conciliarism. Although I will append the totality of the Angelic Doctor’s  commentary below, here are a few passages commenting on the verse twenty-four and verse thirty-four of Chapter 6 of the Gospel according to Saint Matthew:

24. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”

Pseudo-Chrys.: The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, “No man can serve two masters.”

Gloss., non occ.: Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, “No man can serve two masters.”

Chrys., Hom xxi: Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God’s service.

This He proves from familiar notions, saying, “No man can serve two masters;” two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, “for either he will hate the one.” He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it.

Gloss., non occ.: Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man’s heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, “Ye cannot serve God and mammon.”

Jerome: “Mammon,” - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, despenses them as a master.

Gloss. ord.: By “mammon” is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.

Aug., Serm. in Mont., ii, 14: Whoso serves “mammon,” (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, “The prince of this world.”

Or otherwise; who the two masters are He shews when He says, “Ye cannot serve God and mammon,” that is to say, God and the Devil. “Either” then man “will hate the one, and love the other,” namely, God; “or, he will endure the one and despise the other.” For he who is mammon’s servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man’s handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, “will despise,” and not “will hate,” the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness. . . .

34. “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.”

Gloss., ap. Anselm: Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, “Be not ye anxious about the morrow.”

Jerome: Tomorrow in Scripture signifies time future, as Jacob in Genesis says, “Tomorrow shall my righteousness hear me.” [Gen 35:33] And in the phantasm of Samuel the Pythoness says to Saul, “Tomorrow262 shalt thou be with me.” [1 Sam 28:19]

He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, “The morrow shall be anxious for itself;” that is, it shall bring its own anxiety with it. “For sufficient for the day is the evil thereof.” By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life.

Chrys.: Nothing brings so much pain to the spirit as anxiety and cark. That He says, “The morrow shall be anxious for itself,” comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day?

Pseudo-Chrys.: Otherwise; By “today” are signified such things as are needful for us in this present life; “Tomorrow” denotes those things that are superfluous. “Be not ye therefore anxious for the morrow,” thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i.e. Tomorrow, shall care for itself.

“Tomorrow shall be anxious for itself,” is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with?

“Sufficient for the day is its own evil,” as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous.

Aug.: Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. “The morrow shall be anxious for itself,” that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it.

“For sufficient for the day is its own evil,” that is, it is enough that necessity shall compel to take these things; He calls it “evil,” because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add not further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God’s soldier.

But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God’s soldier.

Hilary: This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God. (Catena Aurea Gospel of Matthew.)

Father George Leo Haydock commented on verses twenty-four through thirty-four as follows:

Ver. 24. Behold here a fresh motive to detach you from the love of riches, or mammon. We cannot both serve God and the world, the flesh and the spirit, justice and sin. The ultimate end of action must be one, either for this or for the next life. (Haydock)

Ver. 25. A prudent provision is not prohibited, but that over-solicitude which draws the soul, the heart, and its affections from God, and his sweet all-ruling providence, to sink and degrade them in empty pursuits, which can never fill the soul. (Haydock) — Be not solicitous;[4] i.e. too solicitous with a trouble and anxiety of mind, as appears by the Greek. — For your life; lit. for your soul, which many times is put for life. (Witham)

Ver. 27. Why should the children of God fear want, when we behold the very birds of the air do not go unprovided? Moreover, what possible good can this anxiety, this diffidence procure them? Almighty God gives life and growth, which you cannot do with all your solicitude, however intensely you think. Apollo may plant, Paul may water, but God alone can give the increase. (1 Corinthians iii. 6.) Of how much greater consequence is it then to love and serve Him, and to live for Him alone! (Haydock)

Ver. 30. “O ye of little faith;” that is, of little confidence in God and his providence. (Menochius)

Ver. 32. It is not without reason that men are in such great fear and distress, when they are so blind as to imagine that their happiness in this life is ruled by fate. But such as know that they are entirely governed by the will of God, know also that a store is laid up for them in his hands. (St. Chrysostom)

Ver. 33. [5] Your Father knoweth; he does not say God knoweth, but your Father, to teach us to apply to him with greater confidence. (St. Chrysostom) — He that delivers himself entirely into the hands of God, may rest secure both in prosperity and adversity, knowing that he is governed by a tender Father. (St. Aquinas)

Ver. 34. The morrow will bring with it cares enough, to occupy you in providing what will then be necessary for you. Christ does not prohibit all care about temporal concerns, but only what hinders us from seeking the kingdom of heaven in the first instance; or what makes us esteem more the things of this world, than those of the next. (Menochius) — The affliction and labour which each day brings with it is a sufficient trial, nor ought we seek by our anxiety for labour and affliction before it arrive; for why should man forestall the evil day, which has not arrived, and perhaps may never arrive? But again, this does not prohibit us from making a provision for the morrow, for Jesus Christ does not say to us, provide not for the morrow, but, be not solicitous for to-morrow. (Estius, in different location) He who supplied our wants to-day, will supply them also to-morrow. The evil of the day is sufficient, without borrowing to-morrow’s burden to increase the load. It is the curse of the envious and wicked to be self-tormented, whilst they who live by faith, can always rejoice in hope, the true balm of every Christian’s breast, the best friend of all in distress. (Matthew 6 – Haydock Commentary Online.)

As readers can see very plainly, the conciliar revolutionaries are naturalists as they do discuss the fact that it is sin we fear, not the nonexistent dangers posed by the myth of “man-made global warming” and “climate change.”

The other Gospel passage recommended for the so-called “Mass for the Care of Creation also comes from the Gospel according to Saint Matthew and it concerns the time when Our Lord was sleep in His human nature while a great storm was buffeting the boat that frightened the Apostles:

23 And when he entered into the boat, his disciples followed him:  24 And behold a great tempest arose in the sea, so that the boat was covered with waves, but he was asleep.  25 And they came to him, and awaked him, saying: Lord, save us, we perish.

 26 And Jesus saith to them: Why are you fearful, O ye of little faith? Then rising up he commanded the winds, and the sea, and there came a great calm.  27 But the men wondered, saying: What manner of man is this, for the winds and the sea obey him? (Matthew 8:23-27.)

Saint Thomas Aquinas explained the meaning of this story, which, of course, speaks of the tempests that will afflict Holy Mother Church until the end of time and those that afflict us on a daily basis, concentrating on the lessons Our Blessed Lord and Saviour Jesus Christ wanted to teach the Apostles and hence us through them:

And when he got into the boat... We have mentioned the Lord's command to pass over to the other side. Here the execution of the command is mentioned. For his miracles on land had been seen; now he wishes to manifest himself on water, in order to show that he is Lord of earth and sea. By this boat is understood the Church, or the Cross of Christ; hence Wisdom (14:5) can be applied to it: "Men trust their lives even to the smallest piece of wood." The Lord's disciples follow him in the Church by submitting to the commandments. They also follow him ascending the Cross: "Through him the world has been crucified to me, and I to the world" (Gal 6:14). (24) Then the miracle is described: first, the impending danger; secondly, the disciples' pleading (v. 25); thirdly, the response. There arose a great storm on the sea. The saints say that the storm did not arise from the inclemency of the air, but by divine arrangement. And it happened for a number of reasons:

• first, in order that the disciples, who had been loved and selected in a special way, might experience something humiliating and not extol themselves. This signified the coming danger they would experience at the time of the Passion. After this, as Paul says in 2 Corinthians (1:8): "We were so utterly crushed, that we despaired of life itself."

• Secondly, in order that they might learn to live in danger and overcome: "In all these we overcome on account of him who loved us" (Rom 8:37).

• Thirdly, Chrysostom explains that they were destined to preach what they had witnessed about Christ; consequently, in order that they have more experience with miracles and be more certain, the Lord wished them to undergo this. Hence Psalm 66 (v. 5): "Come and see what God has done." For they could more easily recall things in which they were involved.

But he was asleep. This was in order to show that he was true man; in all cases where he wished to show that he was God, he also showed something of his humanity. He also slept, because "He was born in the likeness of man' (Phil 2:7). For he was not asleep in regard to his divinity: "He who keeps Israel will neither slumber nor sleep" (Ps 121:4). Also, he slept in order that they be placed between fear and hope. Another reason was that he might show his uniqueness, because he remained undisturbed in such a storm: "When he he assigned to the sea its limit, so that the waters might not transgress his command" (Pr 8:29).

(25) He continues with the disciples' pleading: They went and woke him. For the wind was so violent, that he should have been awakened. Now all this was said in a figure of Jonah, because Jonah was asleep on a boat and the sailors woke him to call on his God, but the disciples to save themselves. Hence they say, "Save us, O Lord, we are perishing." First, they confess his power, when they say, Lord: "You rule the raging of the sea; when its waves rise, you still them" (Ps 89 (v. 9). They seek help, because they know him to be the Savior: "He will come and save us" (Is 35:4). Likewise, they express the danger in earthly things. Here in Christ's sleep is signified his death, and he was roused by the resurrection. Or, he is said to be asleep during the trials and tribulations of the saints and is awakened by their prayers. Hence Psalm 41 (v. 10): "O Lord, be gracious to me, and raise me up." He is also asleep in the slothful; hence he must be roused, as Paul advises in Ephesians (5:14): "Awake, O sleeper, and arise from the dead, and Christ shall give you light."

(26) Then he tells how he helped: Why are you afraid, O men of little faith? It seems that they were not men of little faith, because they said, Save us; but they really were of little faith, because they did not believe that he could save them even when sleeping. Or, of little faith, because if they had great faith, they could have commanded the sea. Then he rose and rebuked the winds; for a storm arises from winds as from an efficient cause, and from water as a material cause. And he commanded both: "He made the storm be still" (Ps 107:29). And that is what is stated here, and there was a great calm. But ordinarily, when there is a storm, the sea is not completely calm even after two days. Therefore, in order that the miracle appear perfect, the great calm occurred immediately, because "God's works are perfect" (Dt 32:4).

 (27) And the men marveled... Here is mentioned the effect, namely, the men's admiration. When he says, men, it does not mean the apostles, because they are never referred to in that manner, but it refers to the sailors. Or, according to Jerome, even if it refers to the apostles, it might be that they could doubt as the men did, saying, What sort of man is this? Chrysostom: "They say, man; for since they saw him sleeping, they called him a man, but because they saw a sing of his divinity, they were confused. Even winds and sea obey him, because every creature obeys its Creator: "Fire and hail, snow and frost, stormy wind fulfill his command" (Ps 148:8); not because they have a rational soul, but because they behave after the manner of one who is obedient, as the hands and bodily members obey the soul, for they are moved immediately at its pleasure, so all things obey God. (Saint Thomas Aquinas, Commentary On Saint Matthew's Gospel.)

We are never to worry as God will help us through all the tempests of our lives, something that Dom Prosper Gueranger, O.S.B., and Father Francis X. Weninger, S.J., noted in their respective reflections on the Gospel passage, which is read at Holy Mass on the Fourth Sunday after the Epiphany:

Let us adore the power of our Emmanuel, who is come to calm the tempest, which threatened the human race with death. In the midst of their danger, the successive generations of men had cried out: Lord! save us; we perish. When the fullness of time had come, he awoke from his rest; he had but to command, and the power of our enemies was destroyed. The malice of the devils, the darkness of idolatry, the corruption of paganism—all yielded. Nation after nation was converted to Jesus. They had said, when in their misery and blindness: “Who is this Jesus, whom now power can resist?”—and then they embraced his Law. This power of Jesus to break down every obstacle—and that, too, at the very time when men were disquieted at his apparent slumbering—has often shown itself in the past ages of the Church. How many times has he not chosen that period for saving the world, which seemed the least likely for rescue! The same happens in the life of each one among us. Oftentimes, we are tossed to and fro by violent temptations; and yet our will is firmly anchored to our God! And what is all this, if not Jesus sleeping in the heaving bark—nay, protecting us by this his sleeping? And if our cry for help at length awaken him, it is only to proclaim his own and our victory; for he has already conquered, and we have conquered in Him. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, The Fourth Sunday after the Epiphany.)

The life of man is a struggle. We can also call it justly a tempest. This comparison is also applicable to the Church which St. Peter called a ship, and the ark of Noah. How often is Eternity compared to a haven where we shall land when we shall have crossed the ocean of time. As there are storms upon every sea, even upon that which is called the Dead Sea, so there are tempests in the life of all--as we know too well by experience--especially in the lives of those who earnestly desire to serve God and win souls for heaven.

But heedless of the wildly raging tempest upon the ocean of life, let us have recourse to Christ, and thus steering in the right course, we shall escape the dangers, and never perish. O Mary, thou star of the sea, pray for us that the Lord may assist us in the storms of life! I speak in the most holy name of Jesus, to the greater glory of God!

The cause of the storms which lash the sea from calmness into fury are the winds which cross each other. To these winds I compare all the different influences of those circumstances which awaken the storms of hinderance and opposition against us and our endeavors to work for the kingdom of God.

There are, first, the storms of our own heart, roused by the tumult of passion. We need only consider one by one the sources of sin, principally the deadly sins, and question our own experience, and we can recognize the truth of what I just have said, namely that unbridled passions raise the storms which disturb our hearts.

And the names of these storms are: pride, ambition, vanity, covetousness, anger, envy, gluttony, sensuality, lust. If in our hearts there were no trace of pride, covetousness, envy, enmity or impatience, how calmly would our lives pass on, how bright and clear would heaven reflect itself in the mirror of our soul!

We must therefore learn to master all these chief sins, all these disorderly inclinations of our heart, which are the consequence of the passions, excited to rebellion by original sin. In order to be able to do this we must hasten to Jesus, we must look upon Him as our model, and imitating Him, practice the virtues opposed to the disorderly inclinations of our heart.

If pride arouses the tempest, look upon the meekness Jesus. He, who was God "debased Himself, taking the form of a servant." He appeared among men not as their Creator, Lord and King, but as their equal. He did not even appear in the splendor of temporal majesty but in the humility of a child and of a poor artisan. And if the commencement of His career was so humble, how much more humiliating was His departure from this world, nailed like a criminal to the cross, between two thieves!

Cry to Him: O most humble Jesus, have pity on me and bestow upon me the humility of Thy Heart! Pray to Him sincerely thus, and the storm of temptation will abate.

Is it covetousness, avarice, or immoderate cares over the goods of this world which arouse the storm in your heart so powerfully that your conduct plainly manifests the intense desire you have to enrich yourself? The fury of this tempest is aggravated by the storm-clouds rising from the example of others who have succeeded in procuring wealth. How shall this storm be calmed? Cast your eyes upon Jesus Who for our sake became poor. In the cold of winter He was born in a stable and laid in a manger where He was warmed by the breath of animals. Mary, when she presented Jesus in the temple, offered in sacrifice the gifts of the poor, and our Lord ever remained poor as child, youth and man. He possessed no house, no place upon earth which He could call His own; He lived by alms, and at last was betrayed for money, and died destitute of every thing, upon the cross.

Look up to Him, pray to Him: Jesus come to my aid, and pour into my heart the love of holy poverty that I may not become a Judas to Thee! Pray thus, and the tempest of temptation will be allayed. Is it anger which rouses the storm? Oh, how high swell the waves when the mind is tempest-tossed by this passion! To what fury does not anger rouse the mind when, excited to madness, man hesitates not to lay violent hands on those who are dearest to his heart--when under its influence he even takes his own life.

And what shall we say when we think of the horrors of war? Enmity and anger, moved by insult, raise the waves of animosity; thousands and hundreds of thousands endanger their lives to avenge the injury. Apart from this, however, do not countless occasions of irritation and impatience arise even in every-day life? We excuse ourselves and, laying the fault upon our irritable temperament, say we can not help it.

Look upon Jesus and listen to His words: "Learn of me, for I am meek and humble of heart." Think of the mildness of Jesus, Who even upon the cross prayed for His murderers, and who shed His last drop of blood for them; think of Him, and the storm of temptation will abate.

Does envy torment you? No doubt it is this temptation which disquiets the minds of many who number themselves among the good and perfect. The words of St. Ambrose: "Envy burns even in the hearts of the saints," will ever remain a memorable saying. And why? Because envy approaches us under cover of zeal; we seem to be all aflame for the honor of God, while in reality it is only envy that animates us.

What remedy is there for this vice? Look upon Jesus Who has done for each soul individually what He did for all; Who will one day share His glory and bliss in heaven with all, and through Whom in communion with the saints we have all become brothers and sisters and joint-heirs of heaven. Call to Him: O most loving and generous Jesus! Thou Who hast done for each soul what Thou didst for all, grant that for love of Thee I may love all men as myself and wish them only good. Pray thus, and the storm will subside.

Further, who is not aquainted with the temptations of intemperance? Turn your eyes upon Jesus in the wilderness where He remained without food or drink. Think of Him on the cross, where to refresh Him, they offered Him vinegar and gall. Call on Him and, strengthened by His grace, you will be able to break the force of habit, and the storm of temptation will be calmed.

The wild waves of impurity, especially, disturb the peace of many hearts. Whilst the storm rages, irresolute souls find it difficult--they almost imagine impossible--to resist its violence. Soul in temptation! look upon Jesus torn and bleeding on the cross, and listen to the praises entoned by the virgin souls who follow the Lamb.

Look at Jesus, the King of virgins, embracing the cross, walk in the spirit of self-abnegation, then aided by Him you will find yourself strengthened, and by the power of His holy name you will overcome the temptation. Receive Him frequently in the Most Holy Sacrament, and the tempest in your heart will subside.

External circumstances frequently call forth commotions in the human heart. The first is: care for the necessities of life, which, no doubt, gives rise to troubles and storms. Look up to Jesus, confide in Him, our Father in Heaven, who clothes the lilies of the field and who nourishes the sparrows; He thinks of you, He knows what you need. Trust in Him, and the storm will be calmed.

Does sickness befall you? are you tormented by fear that you may never recover? look at Jesus and say with the leper in the Gospel: "Lord, if Thou wilt Thou canst make me clean." Say to Him, full of trusting love: "Lord, Thy will be done!" and the storm of despondency will subside.

If the tempest of calumny roars around you, look at Jesus and remember how He was numbered among thieves and murderers. Remember that He is your Judge, not men nor angels, and the storm in your heart will abate.

Are you assailed by persecution for the sake of justice? Look at Jesus and think of His example, His word: "If they have persecuted me they will also persecute you." No, not one hair falls from your head without His knowledge, without the will of His heavenly Father. Should you even suffer martyrdom--what a grace!--it would carry you straight from earth to heaven.

If, however, no martyr's death opens to you the portals of heaven, all the suffering which you patiently endure in this world will serve as an earthly purgatory, and increase your weight of glory in the scales of eternal joy! Amen! (Father Francis X. Weninger, S.J., Fourth Sunday after the Epiphany: The Fourth Sunday After the Epiphany.)

This should be more than ample proof to demonstrate that the conciliar revolutionaries who planned this "Mass for the Care of Creation” do not possess the Catholic Faith as the though of God using the forces of nature to try our Faith and to punish us for our sins never enter into their apostate minds, which are turned always to the things of the earth and the apparent “urgency” of this or that completely manufactured crisis that is designed only to frighten the masses into being submissive little servants of their globalist masters.

Today is the Fourth Sunday after Pentecost and the Commemoration of the Octave of Saints Peter and Paul.

Father Francis X. Weninger’s Third Sermon for this Sunday speaks directly about the unbelief that existed right here in the United States of America one hundred forty-seven years ago:

"From henceforth thou shall catch men."--Luke 5

Today's Gospel reminds not only the servants of the sanctuary of the duty to exercise religious zeal, but also every truly loyal child of the Church. The words: "From henceforth thou shalt catch men, are addressed through the commandment of brotherly love to every one who, enlightened by faith, knows that there is but one name, but one Church, in which and through which we can be saved.
This commandment and this knowledge obliges every child of the Church to do all that lies in his power that every person may attain to the knowledge of this only true Church, and to strive that those who are children of the same, may live according to the dictates of their faith. Unfortunate, indeed, is the lot of those who, with the light of the true faith shining down on them, walk not in the ways of truth and virtue. For, the divine graces which they, as children of the Church, received, but misused, become millstones, that will drag them into the abyss of perdition, and the greater these graces were, the deeper down will they be dragged.

It may, perhaps, be asked: How can any Christian, even though he be not a priest, save souls, catch men for the kingdom of God? What net is at hand for every one to fish for souls. Mary, Mother, teach us, thy children, to take care of others, that, being thine, we may all serve God, fulfill His holy will, and enter into His kingdom! I speak in the most holy name of Jesus, to the greater glory of God!

"At Thy word, Master, I will let down the net," said St. Peter, hoping that his fishing would prove successful, and every child of the Catholic Church may say this with him. The question now is, of what must the net consist, in order that the fishing be possible or successful? I will point out, today, the threads of which this net is knitted.

The first condition necessary to cause others to acknowledge the truth and divinity of faith, or to make them live in accordance with the dictates of faith, is our own example. "Let your light shine before men, that they may see your works and praise your Father who is in heaven," Christ Himself exhorts us.

One might quote, in reference to this, the words of the ancient Roman poet, who says: "If thou wishest me to grieve, thou must first weep thyself." Thus also: If thou wilt that I shall lead a Catholic life, then live thou like a Catholic, and prove the divinity of thy faith by thy life distinguished by its virtues from that of all other people.

We read in the life of the seraphic St. Francis, that he, one day, invited one of the lay brothers to go cut with him. "Come, we will preach," said he. They went through the whole city in their poor habits, with their eyes cast down in deep meditation, and returned thus to the monastery. When they arrived there, the lay brother said, with much astonishment, to the saint: "Father, didst thou not say we were going out to preach?" "Yes," replied the saint, "and we have done it. Behold, the people who saw us in our poor habits knew that, formerly, we lived in the world and were wealthy, that we left all for the love of God; this sight was a powerful sermon to tear their hearts from attachment to the goods and riches of this world."

Would to God that every father and mother, every youth and maiden, lived the holy life our faith demands of the children of the Church! Thus the first Christians lived, and their virtuous life attracted the attention of the heathens. These first admired the lives of the Christians, then examined their creed, became convinced and converted.

Oh, how many irreligious and unbelieving men in our day, especially here in America, and to a greater or less degree everywhere, would do the same, if all children of the Church lived as holy faith teaches them to live! If all the Catholics here in America lived a holy life in accordance with their duty as children of the Church all America would soon be Catholic. And among Catholics themselves, how many souls would be saved! how the net would be filled with human souls, if, in every family, man, wife and children sanctified each other by word and example!

But, on the other hand, how much evil is done in a family by the bad example of one single person! Beside neglecting prayer himself, cursing and blaspheming instead, he prevents the other members of the family from praying with devotion, and also gives them occasion for impatience and anger. The same may be said of negligence in hearing Holy Mass, in receiving the Sacraments, in attending divine service generally. His example only too often even prevents the conversion to the Church of the irreligious and unbelieving." Such a sinner resembles a sword-fish, that destroys the net.

The second condition, the second thread for the apostolic fishing-net, useful likewise for laymen, is called instruction, instruction in matters of faith; not to be satisfied with learning the Catechism only so far as to be admitted to Holy Communion, but to be instructed, each and every one, as thoroughly as, according to Holy Writ and the sermons of the holy fathers, the first Christians were.

How very deficient are the children of the Church in this regard! And yet how easily might the defect be supplied, and every one be sufficiently instructed, since the press, many schools, books of instruction, and controversial writings, offer numberless opportunities for information! It is the duty of parents to introduce them into their families.

The effect of this care on the part of parents would be that the growing generation, and people of maturer years, too, would not only remain firm in their faith, but would be able to instruct others, and give an account of every article of the faith.

The third thread of the apostolic fishing-net, is the care to make those professing another faith acquainted with these instructive books. In every Catholic would place a book of this kind into the hands of an unbeliever or follower of a false creed, our holy religion would be better known, and man brought into the bosom of the Church.

But Catholics are very negligent in this matter, while Protestants give it all their attention. Seductive pamphlets, and books against the Catholic faith, are distributed by the hundred thousands; millions of dollars are spent on their publication, and they are offered to every one who cares to read! Unfortunately, in this regard, also, is verified the assurance and lament of our Lord : " The children of darkness are wiser in their generation than the children of light."

Finally, the last thread of the apostolic fishing-net is prayer, to which we must resort that God's arm may second our endeavors, for to lay the foundation of faith and effect a conversion is the work of divine grace; and the means God gave us to obtain grace is "prayer."

The greatest inducement to cast out our net in the name of the Lord, in spite of render if any soul has, through our negligence, gone to eternal perdition. Woe to us, if this be the case! Therefore, let us cast out our net to catch souls, that we may secure our own salvation! Amen! (Fourth Sunday After Pentecost.)

Does any rational, sane Catholic believe that the so-called “Mass for the Care of Creation” has anything to do with the sanctification and salvation of the souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem?

With confidence in this month of the Most Precious Blood of Jesus, we turn to Our Lady, from whom her Divine Son received His Most Precious Blood that was pumped through his Body by His Most Sacred Heart, to help us to persevere in spite of criticism, calumny, detraction, rejection, ridicule, and possibly even the means of this world in truth that this is the time of apostasy that requires us to stand fast in defense of the Holy Faith without making any concessions to the Modernism and naturalism of theological and liturgical robber barons who care not the salvation of souls but for the applause of the world, which is ultimate the applause of the devil himself.

As we pray Our Lady’s Most Holy Rosary today, therefore, may be ever mindful of our sins and how they have made us less able to shine forth the bright light of her Divine Son and thus worsened the state of the world-at-large as well as the state of the Church Militant here on earth, begging her, as always, to make reparation for our sins as the consecrated slaves of her Divine Son through her own Sorrowful and Immaculate Heart.Our Lady of the Rosary, pray for  us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us. 

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us. 

Saints Caspar, Melchior, and Balthasar, pray for us.

Appendix

Saint Thomas Aquinas’s Commentary on Matthew 6: 24-34

24. “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.”

Pseudo-Chrys.: The Lord had said above, that he that has a spiritual mind is able to keep his body free from sin; and that he who has not, is not able. Of this He here gives the reason, saying, “No man can serve two masters.”

Gloss., non occ.: Otherwise; it had been declared above, that good things become evil, when done with a worldly purpose. It might therefore have been said by some one, I will do good works from worldly and heavenly motives at once. Against this the Lord says, “No man can serve two masters.”

Chrys., Hom xxi: Or otherwise; in what had gone before He had restrained the tyranny of avarice by many and weighty motives, but He now adds yet more. Riches do not only harm us in that they arm robbers against us, and that they cloud our understanding, but they moreover turn us away from God’s service.

This He proves from familiar notions, saying, “No man can serve two masters;” two, He means, whose orders are contrary; for concord makes one of many. This is proved by what follows, “for either he will hate the one.” He mentions two, that we may see that change for the better is easy. For if one were to give himself up in despair as having been made a slave to riches, namely, by loving them, he may hence learn, that it is possible for him to change into a better service, namely, by not submitting to such slavery, but by despising it.

Gloss., non occ.: Or; He seems to allude to two different kinds of servants; one kind who serve freely for love, another who serve servilely from fear. If then one serve two masters of contrary character from love, it must be that he hate the one; if from fear, while he trembles before the one, he must despise the other. But as the world or God predominate in a man’s heart, he must be drawn contrary ways; for God draws him who serves Him to things above; the earth draws to things beneath; therefore He concludes, “Ye cannot serve God and mammon.”

Jerome: “Mammon,” - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, despenses them as a master.

Gloss. ord.: By “mammon” is meant the Devil, who is the lord of money, not that he can bestow them unless where God wills, but because by means of them he deceives men.

Aug., Serm. in Mont., ii, 14: Whoso serves “mammon,” (that is, riches,) verily serves him, who, being for desert of his perversity set over these things of earth, is called by the Lord, “The prince of this world.”

Or otherwise; who the two masters are He shews when He says, “Ye cannot serve God and mammon,” that is to say, God and the Devil. “Either” then man “will hate the one, and love the other,” namely, God; “or, he will endure the one and despise the other.” For he who is mammon’s servant endures a hard master; for ensnared by his own lust he has been made subject to the Devil, and loves him not. As one whose passions have connected him with another man’s handmaid, suffers a hard slavery, yet loves not him whose handmaid he loves. But He said, “will despise,” and not “will hate,” the other, for none can with a right conscience hate God. But he despises, that is, fears Him not, as being certain of His goodness.

25. “Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?”

Aug., Serm. in Mont., ii, 15: The Lord had taught above, that whoso desires to love God, and to take heed not to offend, should not think249 that he can serve two masters; lest though perhaps he may not look for superfluities, yet his heart may become double for the sake of very necessaries, and his thoughts bent to obtain them.

“Therefore I say unto you, Be not ye careful for your life what ye shall eat, or for your body what ye shall put on.”

Chrys.: He does not hereby mean that the spirit needs food, for it is incorporeal, but He speaks according to common usage, for the soul cannot remain in the body unless the body be fed.

Aug.: Or we may understand the soul in this place to be put for the animal life.

Jerome: Some manuscripts, add here, “nor what ye shall drink.” [ed. note, b: vid. Exod. xv. 34. and infra v. 31. The clause is also omitted by other versions, by Erasmus, Mill, and Bengel. Wetstein retains.] That which belongs naturally to all animals alike, to brutes and beasts of burden as well as to man, from all thought of this we are not freed. But we are bid not to be anxious what we should eat, for in the sweat of our face we earn our bread; the toil is to be undergone, the anxiety put away. This “Be not careful,” is to be taken of bodily food and clothing; for the food and clothing of the spirit it becomes us to be always careful.

Aug., De Haeres., 57: There are certain heretics called Euchitae [ed. note, c: The Euchites, who were so called from their profession of prayer, were properly fanatical Monks of the fourth and following centuries, but their name is often taken as synonymous with Mystics. They were of oriental origin, and disparaged, if not denied, the efficacy of Baptism.], who hold that a monk may not do any work even for his support; who embrace this profession that they may be freed from necessity of daily labour.

Aug., De Op. Monach. 1 et seq.: For they say the Apostle did not speak of personal labour, such as that of husbandmen or craftsmen, when he said, “Who will not work, neither let him eat.” [2 Thes 3:10] For he could not be so contrary to the Gospel where it is said, “Therefore I say unto you, Be not careful.” Therefore in that saying of the Apostle we are to understand spiritual works, of which it is elsewhere said, “I have planted, Apollos watereth.” [1 Cor 3:6]

And thus they think themselves obedient to the Apostolic precept, interpreting the Gospel to speak of not taking care for the needs of the body, and the Apostle to speak of spiritual labour and food. First let us prove that the Apostle meant that the servants of God should labour with the body. He had said, “Ye yourselves know how ye ought to imitate us in that we were not troublesome among you, nor did we eat any man’s bread for nought; but travailing in labour and weariness day and night, that we might not be burdensome to any of you. Not that we have not power, but that we might offer ourselves as a pattern to you which ye should imitate. For when we were among you, this we taught among you, that if a man would not work, neither should he eat.”

What shall we say to this, since he taught by his example when he delivered in precept, in that he himself wrought with his own hands. This is proved from the Acts [Acts 18:3], where it is said, that he abode with Aquila and his wife Priscilla, “labouring with them, for they were tent-makers.”

And yet to the Apostle, as a preacher of the Gospel, a soldier of Christ, a planter of the vineyard, a shepherd of his flock, the Lord had appointed that he should live of the Gospel, but he refused that payment which was justly his due, that he might present himself an example to those who exacted what was not due to them. Let those hear this who have not that power which he had; namely, of eating bread for nought, and only labouring with spiritual labour. If indeed they be Evangelists, if ministers of the Altar, if dispensers of the Sacraments, they have this power.

Or if they had in this world possessions, whereby they might without labour have supported themselves, and had on their turning to God distributed this to the needy, then were their infirmity to be believed and to be borne with. And it would not import whatever place it was in which he made the distribution, seeing there is but one commonwealth of all Christians.

But they who enter the profession of God’s service from the country life, from the workman’s craft, or the common labour, if they work not, are not to be excused. For it is by no means fitting that in that life in which senators become labourers, there should labouring men become idle; or that where lords of farms come having given up their luxuries, there should rustic slaves come to find luxury.

But when the Lord says, “Be not ye careful,” He does not mean that they should not procure such things as they have need of, wherever they may honestly, but that they should not look to these things, and should not for their sake do what they are commanded to do in preaching the Gospel; for this intention He had a251 little before called the eye.

Chrys.: Or we may connect the context otherwise; When the Lord had inculcated contempt of money, that none might say, How then shall we be able to live when we have given up our all? He adds, “Therefore I say unto you, Take no thought for your life.”

Gloss. interlin.: That is, Be not withdrawn by temporal cares from things eternal.

Jerome: The command is therefore, “not to be anxious what we shall eat.” For it is also commanded, that in the sweat of our face we must eat bread. Toil therefore is enjoined, carking forbidden.

Pseudo-Chrys.: Bread may not be gained by carefulness of spirit, but by toil of body; and to them that will labour it abounds, God bestowing it as a reward of their industry; and is lacking to the idle, God withdrawing it as punishment of their sloth. The Lord also confirms our hope, and descending first from the greater to the less, says, “Is not the life more than meat, and the body than raiment?”

Jerome: He who has given the greater, will He not also give the less?

Pseudo-Chrys.: For had He not willed that which was should be preserved, He had not created it; but what He so created that it should be preserved by food, it is necessary that He give it food, as long as He would have it to be preserved.

Hilary: Otherwise; Because the thoughts of the unbelievers were ill-employed respecting care of things future, cavilling concerning what is to be the appearance of our bodies in the resurrection, what the food in the eternal life, therefore He continues, “Is not the life more than food?” He will not endure that our hope should hang in care for the meat and drink and clothing that is to be in the resurrection, lest there should be affront given to Him who has given us the more precious things, in our being anxious that He should also give us the lesser.

26. “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

27. Which of you by taking thought can add one cubit unto his stature?”

Pseudo-Chrys.: Having confirmed our hope by this arguing from the greater to the less, He next confirms it by an argument from less to greater, “Behold the fowls of the air, they sow not, neither do they reap.”

Aug., De Op. Monach., 23: Some argue that they ought not to labour, because the fowls of the air neither sow nor reap. Why then do they not attend to that which follows, “neither gather into barns? Why do they seek to have their hands idle, and their storehouses full? Why indeed do they grind corn, and dress it? For this do not the birds.

Or even if they find men whom they can persuade to supply them day by day with victuals ready prepared, at least they draw water from the spring, and set on table for themselves, which the birds do not. But if neither are they driven to fill themselves vessels with water, then have they gone one new step of righteousness beyond those who were at that time at Jerusalem, [margin note: see Acts 11:29] who of corn sent to them of free gift, made, or caused to be made, loaves, which the birds do not. But not to lay up any thing for the morrow cannot be observed by those, who for many days together withdrawn from the sight of men, and suffering none to approach to them, shut themselves up, to live in much fervency of prayer.

What? will you say that the more holy men become, the more unlike the birds of the air in this respect they become? What He says respecting the birds of the air, He says to this end, that none of His servants should think that God has no thought of their wants, when they see Him so provide even for these inferior creatures. Neither is it not God that feeds those that earn their bread by their own labour; neither because God hath said, “Call upon me in the day of trouble, and I will deliver thee,” [Ps 50:15] ought the Apostle therefore not to have fled, but to have remained still to have been seized, that God might save him as He did the Three Children out of the midst of the fire.

Should any object in this sort to the saints in their flight from persecution, they would answer that they ought not to tempt God, and that God, if He pleased, would so do to deliver them as He had done Daniel from the lions, Peter from prison, then when they could no longer help themselves; but that in having made flight possible to them, should they be saved by flight, it was by God that they were saved. In like manner, such of God’s servants as have strength to earn their food by the labour of their hands, would easily answer any who should object to them this out of the Gospel concerning the birds of the air, that they neither sow nor reap; and would say, If we by sickness or any other hindrance are not able to work, He will feed us as He feeds the birds, that work not. But when we can work, we ought not to tempt God, seeing that even this our ability is His gift; and that we live here we live of His goodness that has made us able to live; He feeds us by whom the birds of the air are fed; as He says, “Your heavenly Father feedeth them. Are not ye of much greater value?”

Aug., Serm. in Mont., ii, 15: Ye are of more value, because a rational animal, such as man is, is higher in the scale of nature than an irrational, such as are the birds of the air.

Aug., City of God, xi, 16: Indeed a higher price is often given for a horse than a slave, for a jewel than for a waiting maid, but this not from reasonable valuation, but from the need of the person requiring, or rather from his pleasure desiring it.

Pseudo-Chrys.: For God created all animals for man, but man for himself; therefore by how much the more precious is the creation of man, so much the greater is God’s care for him. If then the birds without toiling find food, shall man not find, to whom God has given both knowledge of labour and hope of fruitfulness?

Jerome: There be some who, seeking to go beyond the limits of their fathers, and to soar into the air, sink into the deep and are drowned. These will have the birds of the air to mean the Angels, and the other powers in the ministry of God, who without any care of their own are fed by God’s providence.

But if this be indeed as they would have it, how follows it, said to men, “Are not ye of more worth than they?” It must be taken then in the plain sense; If birds that today are, and tomorrow are not, be nourished by God’s providence, without thought or toil of their own, how much more men to whom eternity is promised!

Hilary: It may be said, that under the name of birds, He exhorts us by the example of the unclean spirits, to whom, without any trouble of their own in seeking and collecting it, provision of life is given by the power of the Eternal Wisdom. And to lead us to refer this to the unclean spirits, He suitably adds, “Are not ye of much more value than they?” Thus shewing the great interval between piety254 and wickedness.

Gloss., non occ.: He teaches us not only by the instance of the birds, but adds a further proof, that to our being and life our own care is not enough, but Divine Providence therein works; saying, “Which of you by taking thought can add one cubit to his stature?”

Pseudo-Chrys.: For it is God who day by day works the growth of your body, yourself not feeling it. If then the Providence of God works thus daily in your very body, how shall that same Providence withhold from working in necessaries of life? And if by taking thought you cannot add the smallest part to your body, how shall you by taking thought be altogether saved?

Aug., Serm. in Mont., ii, 15: Or it may be connected with what follows it; as though He should say, It was not by our care that our body was brought to its present stature; so that we may know that if we desired to add one cubit to it, we should not be able. Leave then the care of clothing that body to Him who made it to grow to its present stature.

Hilary: Otherwise; As by the example of the spirits He had fixed our faith in the supply of food for our lives, so now by a decision of common understanding He cuts off all anxiety about supply of clothing. Seeing that He it is who shall raise in one perfect man every various kind of body that ever drew breath, and is alone able to add one or two or three cubits to each man’s stature; surely in being anxious concerning clothing, that is, concerning the appearance of our bodies, we offer affront to Him who will add so much to each man’s stature as shall bring all to an equality.

Aug., City of God, book xxii, ch. 15: But if Christ rose again with the same stature with which He died, it is impious to say that when the time of the resurrection of all shall come, there shall be added to His body a bigness that it had not at His own resurrection, (for He appeared to His disciples with that body in which He had been known among them,) such that He shall be equalled to the tallest among men.

If again we say that all men’s bodies, whether tall or short, shall be alike brought to the size and stature of the Lord’s body, then much will perish from many bodies, though He has declared that “not a hair shall fall.” It remains therefore that each be raised in his own stature - that stature which he had in youth, if he died in old age; if in childhood that stature to which he would have attained had he lived. For the Apostle says not, ‘To the measure of the stature,’ but, “To the measure of the full age of Christ.” [Eph 4:13] For the bodies of the dead shall rise in youth and maturity to which we know that Christ attained. [ed. note: Hence the Roman Catholics teach that “men shall rise at a perfect age, which is thirty three;” vid. Bp. Doyle’s Christian Doctrine.]

28. “And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30. Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?”

Chrys.: Hom., xxii: Having shewn that it is not right to be anxious about food, He passes to that which is less; (for raiment is not so necessary as food;) and asks, “And why are ye careful wherewith ye shall be clothed?” He uses not here the instance of the birds, when He might have drawn some to the point, as the peacock, or the swan, but brings forward the lilies, saying, “Consider the lilies of the field.” He would prove in two things the abundant goodness of God; to wit, the richness of the beauty with which they are clothed, and the mean value of the things so clothed with it.

Aug., Serm. in Mont., ii, 15: The things instanced are not to be allegorized so that we enquire what is denoted by the birds of the air, or the lilies of the field; they are only examples to prove God’s care for the greater from His care for the less.

Pseudo-Chrys.: For lilies within a fixed time are formed into branches, clothed in whiteness, and endowed with sweet odour, God conveying by an unseen operation, what the earth had not given to the root. But in all the same perfectness is observed, that they may not be thought to have been formed by chance, but may be known to be ordered by God’s providence. When He says, “They toil not,” He speaks for the comfort of men; “Neither do they spin,” for the women.

Chrys.: He forbids not labour but carefulness, both here and above when He spoke of sowing.

Gloss, non occ.: And for the greater exaltation of God’s providence in those things that are beyond human industry, He adds, “I say unto you, that Solomon in all his glory was not arrayed like one of these.”

Jerome: For, in sooth, what regal purple, what silk, what web of divers colours from the loom, may vie with flowers? What work of man has the red blush of the rose? the pure white of the lily? How the Tyrian dye yields to the violet, sight alone and not words can express.

Chrys.: As widely as truth differs from falsehood, so widely so our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, “In all his glory;” for no one day was he arrayed as are the flowers.

Pseudo-Chrys.: Or the meaning may be, that Solomon though he toiled not for his own raiment, yet he gave command for the making of it. But where command is, there is often found both offence of them that minister, and wrath of him that commands. When then any are without these things, then they are arrayed as are the lilies.

Hilary: Or; By the lilies are to be understood the eminences of the heavenly Angels, to whom a surpassing radiance of whiteness is communicated by God. “They toil not, neither do they spin,” because the angelic powers received in the very first allotment of their existence such a nature, that as they were made so they should ever continue to be; and when in the resurrection men shall be like unto Angels, He would have them look for a covering of angelic glory by this example of angelic excellence.

Pseudo-Chrys.: If God then thus provides for the flowers of the earth which only spring up, that they may be seen and die, shall He overlook men whom He has created not to be seen for a time, but that they should be for ever?

Jerome: Tomorrow in Scripture is put for time future in general. Jacob says, “So shall my righteousness answer for me tomorrow.” [Gen 30:33] And in the phantasm of Samuel, the Pythoness says to Saul, “Tomorrow shalt thou be with me.” [1 Sam 28:19]

Gloss: Some copies have257 “into the fire,” or, “into an heap,” which has the appearance of an oven.

Chrys.: He calls them no more lilies, but “the grass of the field,” to shew their small worth; and adds moreover another cause of their small value; “which today is.” And He said not, “and tomorrow is not,” but what is yet greater fall, “is cast into the oven.” In that He says “How much more you,” is implicitly conveyed the dignity of the human race, as though He had said, You to whom He has given a soul, for whom He has contrived a body, to whom He has sent Prophets and gave His Only-begotten Son.

Gloss: He says, “of little faith,” for that faith is little which is not sure of even the least things.

Hilary: Or, under the signification of grass the Gentiles are pointed to. If then an eternal existence is only therefore granted to the Gentiles, that they may soon be handed over to the judgment fires; how impious it is that the saints should doubt of attaining to eternal glory, when the wicked have eternity bestowed on them for their punishment.

Remig.: Spiritually, by the birds of the air are meant the Saints who are born again in the water of holy Baptism; [ed. note: Vid. the Breviary Hymn, Magnae Deus Potentiae] and by devotion raise themselves above the earth and seek the skies. The Apostles are said to be of more value than these, because they are the heads of the Saints.

By the lilies also may be understood the Saints, who without the toil of legal ceremonies pleased God by faith alone; of whom it is said, “My Beloved, who feedeth among the lilies.” [Cant 2:16] Holy Church also is understood by the lilies, because of the whiteness of its faith, and the odour of its good conversation, of which it is said in the same place, “As the lily among the thorns.”

By the grass are denoted the unbelievers, of whom it is said, “The grass hath dried up, and the flowers thereof faded.” [Isa 40:7]

By the oven eternal damnation; so that the sense be, If God bestows temporal goods on the unbelievers, how much more shall He bestow on you eternal goods!

31. “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

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32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.”

Gloss, non occ.: Having thus expressly cut off all anxiety concerning food and raiment, by an argument drawn from observation of the inferior creation, He follows it up by a further prohibition; “Be not ye therefore careful, saying, What shall we eat, what shall we drink, or wherewithal shall we be clothed?”

Remig.: The Lord repeated this, that He might shew how highly necessary this precept is, and that He might inculcate it more strongly on our hearts.

Rabanus: It should be observed that He does not say, Do not ye seek, or be thoughtful for, food drink, and raiment, but “what ye shall eat, what ye shall drink, or wherewithal ye shall be clothed.” Wherein they seem to me to be convicted, who, using themselves the usual food and clothing, require of those with whom they live either greater sumptuousness, or greater austerity in both.

Gloss, non occ.: There is also a further needless solicitude wherein men sin, when they lay by of produce or money more than necessity requires, and leaving spiritual things, are intent on these things, as though despairing of the goodness of God; this is what is forbidden; “for after all these things do the Gentiles seek.”

Pseudo-Chrys.: Since their belief is that it is Fortune and not Providence that has place in human affairs, and think not that their lives are directed by God’s counsel, but follow the uncertain chance, they accordingly fear and despair, as having none to guide them. But he who believes that he is guided by God’s counsel, entrusts his provision of food to God’s hand; as it follows, “for your Father knoweth that ye have need of these things.”

Chrys.: He said not ‘God knoweth,’ but, “Your Father knoweth,” in order to lead them to higher hope; for if He be their Father, He will not endure to forget his children, since not even human fathers could do so. He says, “That ye have need of259 all these things,” in order that for that very reason, because they are necessary, ye may the more lay aside all anxiety. For he who denies his son bare necessaries, after what fashion is he a father? But for superfluities they have no right to look with the like confidence.

Aug., De Trin., xv, 13: God did not gain this knowledge at any certain time, but before all time, without beginning of knowledge, foreknew that the things of the world would be, and among others, both what and when we should ask of Him.

Aug., City of God, xii, 18: As to what some say that these things are so many that they cannot be compassed by the knowledge of God; they ought with like reason to maintain further that God cannot know all numbers which are certainly infinite. But infinity of number is not beyond the compass of His understanding, who is Himself infinite.

Therefore if whatever is compassed by knowledge, is bounded by the compass of him that has the knowledge, then is all infinity in a certain unspeakable way bounded by God, because it is not incomprehensible by His knowledge.

Nemesius, De Nat. Hom., 42: That there is a Providence, is shewn by such signs as the following; The continuance of all things, of those things especially which are in a state of decay and reproduction, and the place and order of all things that exist is ever preserved in one and the same state; and how could this be done unless by some presiding power? But some affirm that God does indeed care for the general continuance of all things in the universe, and provides for this, but that all particular events depend on contingency.

Now there are but three reasons that can be alleged for God exercising no providence of particular events; either God is ignorant that it is good to have knowledge of particular things; or He is unwilling; or He is unable. But ignorance is altogether alien from blessed substance; for how shall God not know what every wise man knows, that if particulars were destroyed, the whole would be destroyed? But nothing prevents all individuals from perishing; when no power watches over them. If again, He be unwilling, this must be from one of two reasons; inactivity, or the meanness of the occupation. But inactivity is produced by two things; either we are drawn aside by some pleasure, or hindered by some fear, neither of which can be piously supposed of God. If they affirm that it260 would be unbecoming, for that it is beneath such blessedness to stoop to things so trifling, how is it not inconsistent that a workman overseeing the whole of any machine, leaves no part however insignificant without attention, knowing the whole is but made up of the parts, and thus pronounce God the Creator of all things to be less wise than craftsmen? But if it be that He is unable, then is He unable to bestow benefits on us. But if we are unable to comprehend the manner of special Providence, we have not therefore any right to deny its operation; we might as well say that, because we did not know the number of mankind, therefore there were no men.

Pseudo-Chrys.: Thus then let him who believes himself to be under the rule of God’s counsel, commit his provision into God’s hand; but let him meditate of good and evil, which if he do not, he will neither shun the evil, nor lay hold of the good.

Therefore it is added, “Seek ye first the kingdom of God, and his righteousness.” The kingdom of God is the reward of good works; His righteousness is the way of piety by which we go to that kingdom. If then you consider how great is the glory of the Saints, you will either through fear of punishment depart from evil, or through desire of glory hasten to good. And if you consider that is the righteousness of God, what He loves, and what He hates, the righteousness itself will shew you His ways, as it attends on those that love it. And the account we shall have to render is not whether we have been poor or rich, but whether we have done well or ill, which is in our own power.

Gloss., interlin.: Or, He says “his righteousness,” as though He were to say, ‘Ye are made righteous through Him, and not through yourselves.’

Pseudo-Chrys.: The earth for man’s sin is accursed that it should not put forth fruit, according to that in Genesis, “Cursed is the ground in thy works;” [Gen 3:17] but when we do well, then it is blessed. Seek righteousness therefore, and thou shalt not lack food. Wherefore it follows, “and all these things shall be added unto you.”

Aug., Serm. in Mont., ii, 16: To wit, these temporal goods which are thus manifestly shewn not to be such goods as those goods of ours for the sake of which we ought to do well; and yet they are necessary. The kingdom of God and His righteousness is our good which261 we ought to make our end.

But since in order to attain this end we are militant in this life, which may not be lived without supply of these necessaries, He promises, “These things shall be added unto you.” That He says, “first,” implies that these are to be sought second not in time, but in value; the one is our good, the other necessary to us.

For example, we ought not to preach that we may eat, for so we should hold the Gospel as of less value than our food; but we should therefore eat that we may preach the Gospel. But if we “seek first the kingdom of God and his righteousness,” that is, set this before all other things, and seek other things for the sake of this, we ought not to be anxious lest we should lack necessaries; and therefore He says, “All these things shall be added unto you;” that is, of course, without being an hindrance to you: that you may not in seeking them be turned away from the other, and thus set two ends before you.

Chrys.: And He said not, Shall be given, but, “Shall be added,” that you may learn that the things that are now, are nought to the greatness of the things that shall be.

Aug., Serm. in Mont., ii, 17: But when we read that the Apostle suffered hunger and thirst, let us not think that God’s promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.

34. “Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.”

Gloss., ap. Anselm: Having forbid anxiety for the things of the day, He now forbids anxiety for future things, such a fruitless care as proceeds from the fault of men, in these words, “Be not ye anxious about the morrow.”

Jerome: Tomorrow in Scripture signifies time future, as Jacob in Genesis says, “Tomorrow shall my righteousness hear me.” [Gen 35:33] And in the phantasm of Samuel the Pythoness says to Saul, “Tomorrow262 shalt thou be with me.” [1 Sam 28:19]

He yields therefore unto them that they should care for things present, though He forbids them to take thought for things to come. For sufficient for us is the thought of time present; let us leave to God the future which is uncertain. And this is that He says, “The morrow shall be anxious for itself;” that is, it shall bring its own anxiety with it. “For sufficient for the day is the evil thereof.” By evil He means here not that which is contrary to virtue, but toil, and affliction, and the hardships of life.

Chrys.: Nothing brings so much pain to the spirit as anxiety and cark. That He says, “The morrow shall be anxious for itself,” comes of desire to make more plain what He speaks; to that end employing a prosopopeia of time, after the practice of many in speaking to the rude populace; to impress them the more, He brings in the day itself complaining of its too heavy cares. Has not every day a burden enough of its own, in its own cares? why then do you add to them by laying on those that belong to another day?

Pseudo-Chrys.: Otherwise; By “today” are signified such things as are needful for us in this present life; “Tomorrow” denotes those things that are superfluous. “Be not ye therefore anxious for the morrow,” thus means, Seek not to have aught beyond that which is necessary for your daily life, for that which is over and above, i.e. Tomorrow, shall care for itself.

“Tomorrow shall be anxious for itself,” is as much as to say, when you have heaped up superfluities, they shall care for themselves, you shall not enjoy them, but they shall find many lords who shall care for them. Why then should you be anxious about those things, the property of which you must part with?

“Sufficient for the day is its own evil,” as much as to say, The toil you undergo for necessaries is enough, do not toil for things superfluous.

Aug.: Or otherwise; Tomorrow is said only of time where future succeeds to past. When then we work any good work, we think not of earthly but of heavenly things. “The morrow shall be anxious for itself,” that is, Take food and the like, when you ought to take it, that is when necessity begins to call for it.

“For sufficient for the day is its own evil,” that is, it is enough that necessity shall compel to take these things; He calls it “evil,” because it is penal, inasmuch as it pertains to our mortality, which we earned by sinning. To this necessity then of worldly punishment, add not further weight, that you may not only fulfil it, but may even so fulfil it as to shew yourself God’s soldier.

But herein we must be careful, that, when we see any servant of God endeavouring to provide necessaries either for himself, or those committed to his care, we do not straight judge him to sin against this command of the Lord in being anxious for the morrow. For the Lord Himself, to whom Angels ministered, thought good to carry a bag for example sake. And in the Acts of the Apostles it is written, that food necessary for life was provided for future time, at a time when famine threatened. What the Lord condemns therefore, is not the provision of these things after the manner of men, but if a man because of these things does not fight as God’s soldier.

Hilary: This is further comprehended under the full meaning of the Divine words. We are commanded not to be careful about the future, because sufficient for our life is the evil of the days wherein we live, that is to say, the sins, that all our thought and pains be occupied in cleansing this away. And if our care be slack, yet will the future be careful for itself, in that there is held out to us a harvest of eternal love to be provided by God. (Catena Aurea Gospel of Matthew.)