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SODALITY OF OUR LADY The Sodality of Our Lady is an association formed by the Society of Jesus and approved by the Holy See. It is a religious body, an organization for those of the Catholic faith which aims at fostering in its members an ardent devotion, reverence and filial love towards the Blessed Virgin Mary, and through this devotion and the protection of so good a Mother, it seeks to make the faithful, gathered together under her name, good Catholics sincerely bent on sanctifying themselves, each in his own state of life, and zealous, as far as their condition in life permits, to save and sanctify their neighbor and to defend the Church of Jesus Christ. In this day and age, when it seems that many in the Church, even among the clergy, reject the faith and appear to be in revolt against her teaching, the Sodality of Our Lady especially dedicates herself to not only the keeping of the traditional devout practices of the Catholic Church, the defense of her traditional doctrines, but also maintains exclusively the celebration of the Traditional Latin Mass and the administration of the Sacraments as was the custom and practice in the Roman Catholic Church, prior to all the “changes” after the Second Vatican Council. 　 Pope Gregory XIII HISTORY In the 16 century (1563), a young Jesuit priest named Father Jean Leontius (Van de Leeuw) was teaching a small class in the Jesuit College in Rome when one day, around a little Altar of the Blessed Virgin Mary, he gathered what seemed to have been his prized pupils. He sketched out a single program that appeared to fit instinctively into precisely the needs of that time when the Church was being persecuted. These young students bound themselves in faith and hope and love to Christ Jesus. As active and fervent Catholics, they were to be recognized as followers of Christ by their military zeal, charity and service. They found in Mary the great inspiration to give themselves to the service of Christ. They loved her for what she was and did for the Lord. They showed Our Lady special veneration, placing their groups under her loving protection. This was the beginning of the first structured Sodality. Later in the century (1584), Pope Gregory XIII acknowledged the Sodality in the Roman College, and granted it a list of special indulgences. This Sodality was made the Mother Sodality for the world and was given the title "Prima Primaria." The sodalities spread quickly throughout Europe and later came to America. About two hundred years later women and girls were finally admitted to the society by Pope Benedict XIV (1751). Pope Clement X The Sodality came to North America in 1739 when Clement XII issued a Papal Bull approving the Sodality founded in 1730 at the Ursuline School in New Orleans, Louisiana. Georgetown University was the site of the first Sodality in the newly formed United States of America. It had been established and functioning since shortly after the founding of the College in 1789, although it was not affiliated with Rome until 1833. Early in this century the Sodality was used as a basic organization for men and women who met separately, both stressing corporate Mass and Holy Communion. While regular meetings were held, they proved insufficient to instill the Common Rule of Sodality, resulting in revision of the Rule in 1910. The first Rule has a magnificent strength: "The Sodality of Our Lady, and association founded by the Society of Jesus and approved by the Holy See, is a religious body which aims at fostering in its members an ardent devotion, reverence, and filial love toward the Blessed Virgin . . ." (The New Sodality Manual, Lord, S.J., p. 17, 1945) Again, the Jesuits were commissioned to begin promulgating the Rule, this time through the instrument of a magazine, THE QUEEN'S WORK. Editor Fr. Garesche, S.J. fulfilled this purpose for many years and succeeded in bringing about a diocesan union of sodalities. Father Daniel A. Lord, S.J. succeeded Father Garesche, both as editor of QUEEN'S WORK and promoter of Sodality. From 1929 on, the movement flourished under his leadership and maintained a phenomenal growth. Pope Benedict XIV Due to the rapid growth of sodalities and the need for unity among sodalities internationally, other higher governing bodies were established such as: The World Federation of Sodalities and The National Federation of Sodalities. The Second Vatican Council in 1965 heralded significant changes in sodalities. New "General Principles" replaced the Common Rule of 1910. At the World Federation of Sodalities in Rome in 1970, it was voted to change the name of Sodality to "Christian Life Communities." The Sodality of Our Lady, which once numbered many millions and was established in most nations, soon saw a great decline in numbers after 1970, as was the circumstances of many Catholic organizations that attempted to “renew” themselves and change or move away from their traditional and historic mission. The Sodality of Our Lady at Our Lady of the Holy Rosary Chapel serves as the headquarters for those who wish to remain, or attach themselves to, the traditional Sodality of Our Lady. We use the Sodality Manual of 1945. WHAT IS THE SODALITY OF OUR LADY? The Sodality of Our Lady, an association formed by the Society of Jesus and approved by the Holy See, is a religious body which aims at fostering in its members an ardent devotion, reverence and filial love towards the Blessed Virgin Mary, and through this devotion and the protection of so good a Mother, it seeks to make the faithful, gathered together under her name, good Catholics sincerely bent on sanctifying themselves, each in his own state of life, and zealous, as far as their condition in life permits, to save and sanctify their neighbor and to defend the Church of Jesus Christ against the attacks of the wicked. (From Article I of the Common Rules for Sodalities of Our Lady) After 1967, most of the Sodalities were disbanded in the spirit of "Vatican II" and some were absorbed into what became known as "Christian life communities." The traditional Catholic Sodality of Our Lady maintains the Common Rules and adheres to the founding principles and standards of the Sodality. Today the Sodality works to preserve the traditional teachings of the Catholic Church, her traditional worship and devotions, as well as provide educational and charitable programs in the communities in which it is established. The Sodality of the Blessed Virgin Mary meets at Our Lady of the Holy Rosary Chapel on the 1st Saturday of the Month (following Mass) and at other scheduled times. PT. 1 The word “Sodalist” comes from the Latin word sodalist and means a very close friend or associate, a companion, someone who has worked along with you or shared your interests and your labors. A Sodalist of Our Lady is by the very definition, a companion of the Mother of God. Not only are members of the Sodality of Our Lady companions in Our Blessed Lady, but they are a dedicated body of Catholic men and women who are bound together by common interests and enthusiasm under the standard that flies above our heads and by our determination to establish the Kingdom of God (with Christ the King) everywhere and for all times. During is over 400 years existence, the Sodality of Our Lady has been known to take on a variety of works and apostolate for the Church. Yet, through all her works, the

A partir dos Apóstolos e ao longo dos séculos, a Igreja, com a autoridade recebida do próprio Jesus, estabeleceu todas as orações e ritos complementares, até que São Pio V, em 1570, definiu como não podendo mais ser modificado o rito da Missa. Na verdade, o Cânon da missa de S. Pio V já era assim celebrado no tempo do Papa São Gregório Magno, ou seja, no início do século VII, quase mil anos antes de São Pio V. As outras partes da Missa de S. Pio V já estavam praticamente definidas no século XIII (1200 a 1299). From the Apostles and over the centuries, the Church, the Authority received from Jesus himself, established all the prayers and rites, until St. Pius V in 1570, defined as cannot be further modified the rite of the mass. In fact, the Canon of the mass of St. Pius V was so celebrated in the time of Pope St. Gregory the great, i.e. at the beginning of the 7th century, almost a thousand years before St. Pius V. The other parts of the mass of St. Pius V were already virtually set in the thirteenth century (1200 to 1299).

BEWARE EXTRACT FROM FR. BROWN SERMON While I'm sure that just about everyone here had the opportunity to attend Mass today and listen to a good sermon, it seems that the Gospel appointed for this 7th Sunday after Pentecost has a lot of material for Catholic reflection that we can benefit from...over and over again. Our Lord explained and used the symbol of the sheefold today. Now, most of those He was speaking to could very quickly get the message: they had sheep, they were shepherds, or part of a shepherds family...they knew well the danger of wolves that would prey on the flock and "devour" them. Now, hear the words of Our Lord this way: "Beware of false prophets." Never before in the history of the Church were these words so important for His people! The false prophets are legion, many in number. So many souls are restless and hungry...what are they being fed with? Our Lord speaks of wolves that come dressed like sheep. This is interesting in that He not so much speaks of an enemy from the "outside" but rather one from "within" the sheepfold...one that, at least on the surface, looks like the other sheep. His words "beware" are a message to us to get away from the wolves, to remove ourselves from them, to make sure they are not mixed in with the sheepfold. It is for this reason that most of us no longer attned the New Mass or the New Rites since Vatican II. It is for this reason, because Our Lord says "beware" that we have remained in HIS sheepfold, that we keep strong and protected under His guidance in the true Church. We must, we have to be able to distinguish the sheep from the wolf. If you can't distinguish the one from the other, if you are blinded by the modernism disease...chances are it will devour you. Like · · Share · 7 hours ago ·

Benedict XVI - Fr. Joseph Ratzinger | NOVUS ORDO WATCH

Benedict XVI - Fr. Joseph Ratzinger | NOVUS ORDO WATCH

SSPX calls on new head of CDF to retract his heretical positions

THURSDAY, JULY 05, 2012

SSPX calls on new head of CDF to retract his heretical positions

Presseerklärung zur Ernennung von Bischof Müller- Press statement from SSPX Germany

The Church has always regarded it as one of its most important tasks to faithfully defend the deposit of the Faith entrusted to her by Christ and the Apostles and to defend it against errors, in order to be able to pass it on intact to future generations. Rightly so, the post of Prefect of the Congregation is one of the highest offices in the Church.

The Priestly Fraternity of St. Pius X in Germany has therefore been taken by surprise that the Bishop of Regensburg, Gerhard Ludwig Müller, was appointed to this office. The SSPX wonders whether a man is suitable for office who has in his writings and public speeches repeatedly offended against Catholic doctrine.

The following points are:

Bishop Müller denies in his book The Mass - source of Christian life , the real transubstantiation of bread and wine into the Body and Blood of Christ. Bread and wine remain according to him what they are but are the means to integrate the believers in the community of life with Father and Son. This is similar to the Calvinist doctrine that the bread and wine are not changed, but are a means of grace.[1]

Contrary to the Catholic teaching that the transubstantiation of the gifts is accomplished by the utterance of the words "This is my body ... This is the cup of my blood,"[2] Bishop Mueller says, the question of the precise point of the change has "theologically no real meaning."[3]

Bishop Mueller denies in his dogmatic teaching the doctrine of the virginity of Mary at birth,[4] and also the doctrine that Mary gave birth to her son without injury to her physical integrity.[5]

(Cathcon- I can always send the new CDF a copy of Mariologia by Father Benedictus Henricus Merkelbach OP. It has three extensive chapters on these matters. 

 The first begins

Dogma fidei est Matrem Dei fuisse Virginem ante partem et in ipsa conceptione Filii sui

(it is a dogma of the Faith that the Mother of God remained a Virgin before birth and in the Conception of her Son.

The second

Dogma fidei est Matrem Dei esse virginem in partu

(it is a dogma of the Faith that the Mother of God remained a Virgin at birth)

The third

Dogma fidei est Matrem Dei esse virginem post partu

(it is a dogma of the Faith that the Mother of God remained a Virgin after birth)

In summary!

Triplex Virginitas Mariae scil ante partum, in partu, est post partum est de fide.

He can return it only if a a letter is attached saying that he gives assent to the teaching of the Church in all ages but our own).

In a eulogy for the Protestant Bishop Dr Johannes Friedrich, Bishop Müller said on 11October 2011: "The Christians who are not in full communion with the teaching, the means of salvation as well as the apostolic and episcopal constitution of the Catholic Church, are justified by faith and baptism and incorporated fully into God's Church as the Body of Christ. "This contradicts the whole Catholic tradition and in particular the teaching of Pope Pius XII in Mystici corporis.

Contrary to the Catholic doctrine of the necessity of conversion to the Catholic Church, as the Second Vatican Council taught explicitly,[6]  Bishop Müller said in the same speech that the so-called "ecumenism of return" to be "absurd".

The SSPX would urgently ask Bishop Mueller to make a statement on these controversial positions and to correct them. There are no personal aversions, which lead to the SSPX to take this attitude, but simply the desire for pure preaching of the doctrine of the Faith.

As Bishop Müller has in recent years also made no secret of his negative attitude towards the SSPX, the SSPX sees further no positive signal of the willingness to discuss the question of the canonical recognition. She hopes that the new prefect - may find a more positive attitude towards the SSPX - in the context of discussions within the universal Church.

Father Matthias Gaudron, SSPX dogmatic theologian

[1]

"In reality, the body and blood of Christ does not mean the physical components of the man Jesus during his lifetime or in the glorified corporeality. Body and blood of Christ's presence here means rather having the character of the medium of bread and wine. "... We have" fellowship with Jesus Christ now, mediated by the food and drink of the bread and wine. Alone in inter-personal relations can something like a letter of friendship between the people be established and at the reception, one can say the affection of the addressee can be seen and embodied. "(The Mass - source of Christian life , Augsburg, St. Ulrich Publisher: 2002, pp. 139 f )

[2]

Cf The Catechism of the Catholic Church, Paras 1375, 1377

[3]

The Mass- source of Christian life, page 142

[4]

Cf The Catechism of the Catholic Church, Paras 499, 510

[5]

"It's not about different physiological features in the natural process of birth (something such as the none opening of the birth canal, non-infringement of the hymen and the not occurrance of birth pains), but the healing and redeeming influence of the grace of the Saviour on human Nature, which was injured by original sin. The contents of doctrinal statements ... does derive from on physiological and empirically verifiable somatic Details "(Catholic dogma for study and in practice, Freiburg 5, 2003, p 498). In truth, the traditional teaching even still maintains such physiological peculiarities.

[6]

"Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it. " (Lumen Gentium 14).