GOP Style Basil Pesto - No nuts.

First one moves to Florida - The way winter should be - and then one plants Basil in pots placed inside the screened-in pool area, having taken the intelligent move to add Dynamite to the soil before planting. 

Dynamite can be purchased at Home Depot and it is formulated for the area/state in which you live.

One mists the plants daily - 20 seconds each plant - and one watches it grow as fast as the US Budget.

Once the Basil is ready to harvest, one grabs 12 cups worth and brings it inside to make Pesto.

First step is to grab a two inch square chunk of Parmesan Reggiano and heave it into the food processor and zap it hard and fast.

Then one heaves in six large garlic cloves and a few glugs of EVOO and then speed zaps that.

He then adds in all of the Basil and several pinches of kosher salt and starts the processor ripping as he pours the EVOO into the tube as he eyeballs it for optimum consistency.

And that's all she wrote.

Unlike the Nut-less GOP, this Basil Pesto has value because, without nuts, Basil Pesto tastes mo'betta than Basil Pesto with nuts.

Synodalism is the path of permanent revolution

At Vatican Two, Ratzinger lamented that only the Pope could call a synod but he was pleased that, in his words;

If we may say that the synod is a permanent council - its composition as well as its name justifies this - then its institution under these circumstances guarantees that the Council will continue after its official end; it will from now be part of the everyday life of the Church. It will be no more mere transitory episode. but will be able to mature what was sown in the often stormy days of the sessions.

What member of the Faithful does not yet understand that V2 was a revolution that overturned the then existing order; literally everything was changed from The Holy Holocaust, to The Sacraments, To religious orders, to a new Raccolta, to a new Book of Blessings etc etc etc.

Ratzinger and his modernist ilk (the progressive periti) successfully seized control of the Church and they are not about to willing surrender their control of it, thus, a permanent progressive council via Synodalism.

The permanent revolution is on the path marked out for it by the progressive periti , a path that leads to the quicksand of modernism and indifference and still invisibilium within the Prelature is that cleric whose puissant possession of Tradition is such that it could be applied as a force against our Inertia into Indifferentism.

Cremation and Tradition

 1921

• Table of Contents
• Back to Website
• About Us
• Contact
• Support the Bellarmine Forum
  This text was published in 1889 and photographically reproduced in 1921.
  It is a great source fo those who know and love Catholic Tradition.
  
  

CHRISTIAN BURIAL

1. Christian burial is a solemn service accompanied by special ceremonies, in which the remains of a departed Catholic are carried in procession to the place of interment.

As is usual in every procession, the cross is carried first, to denote that our prayers are offered in the name of the crucified Redeemer. The bells are tolled, psalms and funeral hymns are sung.

2. The special ceremonies customary at Christian obsequies are all significant of our prayer that God may have mercy on the soul of the deceased.

The lighted tapers express the desire that the departed may be admitted into the realms of perpetual light; the holy water sprinkled on the coffin expresses the desire that his soul may be cleansed from sin; the incense that is burned expresses the desire that our prayers on his behalf may ascend to the throne of the Most High, even is the clouds of smoke roll upward. A requiem Mass is generally celebrated at funerals, and sometimes 

an oration is delivered, to invite the mourners to pray for the departed. If the body is not present, a catafalque occupies the place of the coffin. The ceremonies observed at the obsequies of a child under seven years of age are such as express joy and gladness; white vestments are worn by the priest. The wreaths placed on the coffin are supposed to represent the victor’s crown gained by the departed. The present custom of loading the coffin and covering the grave with costly floral decorations of every size and shape is greatly to be deprecated; it is a waste of money that had far better be given to the poor, or expended on Masses for the repose of the departed. St. Augustine expressly says that unnecessary display should be avoided at funerals. The soul of the departed can surely reap no benefit from what is reprehensible.

3. Christian obsequies are conducted with so much solemnity, because it is well pleasing to God that we should show reverence to the mortal remains of those who have departed this life in the grace of God.

It is becoming to treat the human body with respect after death, for during our lifetime our bodies are sacred, as being the 

abode and instrument of the soul which is made to God’s image. They are also the temple of the Holy Ghost, and to be held in honor for God’s sake. Moreover the burial of the dead is a work of mercy which is not with out  its reward. Remember how Tobias acted. In the early days of Christianity persons of the highest position, even Popes, did not consider it demeaning themselves

 to carry the remains of the martyrs in their arms to the graves, and bury them with their own hands. In the days of persecution the place of burial was in the Catacombs, where the holy 

sacrifice was offered. Hence it came to pass that in later times

 the dead were buried in the crypts of churches, or in the ground surrounding the church, which is called the churchyard. This custom is now abolished, on sanitary grounds, cemeteries 

being situated on the outskirts of towns for the most part. An exaggerated idea as to the unhealthiness of intramural sepulture has contributed to the introduction of the unnatural and pagan custom of cremation. No danger to the living may be apprehended from the proximity of a burial-ground, provided 

the graves are of a proper depth, for earth is known to be the

 best possible disinfectant.

4. Cremation is condemned by the Church as being an

 abominable abuse.

Originally the custom of interring the dead in the ground was common to all nations, for the most ancient human remains that have been discovered bear no signs of having been subjected to fire. Vaults containing skeletons have also been met with, closed by a slab of stone. We know that the Jews buried their dead; 

Holy Scripture constantly speaks of the burial of kings and prophets. That his corpse should be left unburied was a chastisement threatened to the transgressor (Deut. xxviii. 26). Only during a time of pestilence were the Jews allowed to burn individual corpses (Amos vi. 10). The Romans in earlier times buried their dead. Cicero tells us that their graves were considered as sacred, and the profanation of a tomb was severely punished, even by the loss of a hand. Bodies were often deposited in sarcophagi, where they were reduced to dust. Pliny records that the Romans only burned their dead when they feared they might be out raged by the enemy. In later times when manners became corrupt, cremation was practised among them. The custom of embalming the dead prevailed among the Egyptians.

 It is a noteworthy fact that all barbarous nations, who in an uncivilized state burned their dead, substituted the grave for the funeral pyre as soon as civilization shed its light in their land. Christianity did, in fact, abolish cremation. But in these days, when Christian faith is on the decrease, cremation is once more becoming the fashion. St. Augustine denounces the practice as horrible and barbarous. It offends our Christian instincts. For we are taught to regard death as a sleep; the dead sleep in Christ

(1 Cor. xv. 18), for they will rise again; they are laid to rest in peace, and the idea of the repose they enjoy is connected with the churchyard, not with the crematorium. When we commit our dead to the kindly earth, we tacitly express our belief that our body is like a seed, which is cast into the ground, to germinate and spring up. “It is sown in corruption, it is raised in incorruption” (1 Cor. xv. 42). As Christians we have a higher esteem for the soul, which partakes of the divine nature, and consequently for the body, which is the servant and tool of the soul. No true Christian can fail to shrink from the horrors of cremation; only those who are lost to all sense of the dignity of human nature, to all belief in the truths of religion, can desire it for themselves. Let us remember that Christ, our great Exemplar, was laid in the tomb and rose again. For pagans such considerations naturally have no weight; they disliked the sight of the sepulchral monument, the mound raised over the dead, because it reminded them of death, which would put an end to their earthly enjoyments. For the same reason unbelievers in 

our own day advocate cremation. Burial suggests to them too strongly the immortality of the soul, whereas cremation 

appears to promise the annihilation that they desire as their portion after death. Yet let no one imagine that the Christian dreads the destruction of the body by fire as an impediment to

 its future resurrection, for God can effect the reintegration of 

the body after it has been dissolved into gaseous elements.

 In the interests of justice destruction of the body by fire is highly reprehensible, since, if a body is buried, it can be afterwards exhumed if this is necessary for the detection of a crime, such

 as murder. By this means many a murderer has

 been brought to justice; after cremation this is impossible. 

Those therefore who speak in favor of cremation befriend criminals, inasmuch as they aid in the removal of all traces of their crime.

5. Christian burial is denied to the unbaptized, to non-Catholics, and to Catholics who are known to have died in mortal sin.

Catholics to whom Christian burial is denied are: Suicides (unless they are insane at the time of death and therefore irresponsible); duellists, and any persons who obstinately refuse to receive the last sacraments, or who have not for years past fulfilled the

 Easter precept. In the two last cases the matter is generally laid before the bishop. The denial of Christian burial to bad Catholics is not intended as a sentence of damnation, but merely as the public expression of abhorrence of their sin, and for the purpose of deterring  others from falling into the same sin. An association would be little thought of if one of its members followed to the grave a fellow-member who had been a disgrace to that society; so it would be derogatory to the Church and her ministers if she were to celebrate the obsequies of an unfaithful Catholic. 

The Church also refuses ecclesiastical burial to non-Catholics, because she holds to the principle expressed by PopeInnocent III. in the words: “It is impossible for us to hold communion after their death with those who have not been in communion with us during their life. To do so would give rise to the idea that all religions were alike. It would destroy the prestige of the Church, and injure the souls of men. The maxim of the Church is that the ground she has consecrated is the last resting-place of her children, and none but members of her family have a right to

 be interred therein.” Yet she permits non-Catholic relatives

 to be laid in a family vault. For suicides a portion of the

 cemetery which has not been consecrated is set apart.

St John Chrysostom on Matthew 27

 HOMILY LXXXVI.

MATT. XXVII. 11, 12.

"And Jesus stood before the governor; and the governor asked Him, saying, Art thou the king of the Jews? And Jesus said unto him, Thou sayest. And when He was accused of the chief priests and eiders, He answered nothing."

Seest thou what He is first asked? which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus,speaking as of a mere man, and investing them with a suspicion of usurpation.

Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death.

This at any rate Pilate then asked. What then said Christ? "Thou sayest." He confessed that He was a king, but a heavenly king, which elsewhere also He spake more dearly, replying to Pilate, "My kingdom is not of this world;"that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, "If I were of this world, my servants would fight, that I should not be delivered." For this purpose I say, in order to refute this suspicion, He both paid tribute, and commanded others to pay it, and when they would make Him a king, He fled.

Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer saith anything; for He was not now likelyto persuade them. Even as the prophet declaring this self-same thing from of old, said, "In His humiliation His judgment was taken away."

At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? and when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.

What then saith Pilate? "Hearest thou not how many things these witness against thee?"He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again.

Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake.

Seest thou order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary hath come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened. "And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him." See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore doth he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she doth not merely see it, but also suffersmany things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it.

But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether he forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither doth Christ acquit him of the blame, in saying, "He that betrayeth me unto thee hath greater sin."So that it was from weakness that he yielded and scourged Him, and delivered Him up.

He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? "They persuaded the multitude," it is said, "that they should ask Barabbas."

2. See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? to let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.

Since therefore they ask for the other, He saith, "What shall I do then with the Christ,"in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid.

But even then they said, "Crucify Him. But he said, why, what evil hath He done? but they cried out exceedingly,let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent." Why then didst thou deliver Him up? Why didst thou not rescue Him, as the centurion did Paul.For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews,and in in every way their excuse was taken away. For they "cried out exceedingly," that is, cried out the more, "Let Him be crucified." For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing.

Seest thou how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, "I am innocent of this blood," they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.

What then did they? When they saw the judge washing his hands, and saying, "I am innocent," they cried out "His blood be on us, and on our children."Then at length when they had given sentence against themselves, he yielded that all should be done.

See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that ye curse yourselves; why do you draw down the curse uponyour children also?

Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, "thou seest it is said, brother, how many thousands of Jews there are which believe."And if some continued in their sin, to themselves let them impute their punishment.

"Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified."

And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, "Take ye Him, and judge Him according to your law."And there were many things that might have held back him and those men, the signs and the miracles, and the great patience thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.

Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.

For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.

So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless

it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.

For no one quickly and at once rusheth out into vices. For the soul hath, yea it hath a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to east away everything, but slowly, and by little and little doth it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.

And see. One man laughed unseasonably; another blamed him; a third took away the fear. by saying, nothing comes of this. "For what is laughing? What can come of it?" Of this is bred foolish jesting; from that filthy talking; then filthy doings.

Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.

4. From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that hath offended, if he be vigilant, speedily by repentance amends what hath been done; but he that hath learnt to despond, and doth not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.

And he hath a third grievous snare; as when he invests the sin with a show of devotion. And where hath the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded "that a woman depart not from her husband,and not to defraud one another, except by consent;" but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.

Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.

But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is amongst the things forbidden, and carries with it much disgrace.

Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, "lest perhaps such a one should be swallowed up with overmuch sorrow."Then, indicating that such a result cometh of the snares of that wicked one, he saith, "Lest Satan should get an advantage over us, for we are not ignorant of his devices,"meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one: of those ways God hath armed us.

For to persuade us not to despise even these little things, hear what warning He gives us, saying, "He that saith to his brother, thou fool, shall be in danger of hell; "and he that hath looked with unchaste eyes is a complete adulterer.And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and saith we have to give an account of an idle word.Therefore also Job applied a remedy even for the thoughts of his children,

But about not despairing, it is said, "Doth he fall, and not arise? Doth he turn away, and not return?"and, "I do not will the death of the sinner, so much as that he should turn and live:"and, "To-day if ye will hear His voice: "and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, "Lest perhaps such aone be swallowed up by overmuch sorrow."

Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if thou shouldest commit the adultery in the heart, soon thou wilt venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if thou pass this man by, thou wilt also the next; if him, then the third.

Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who doeth not so much as this, and taketh by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?

In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.