Pedophile Warning

The Vincentian Fathers who run Stanislaus Collage are dangerous pedophiles.
In the last 4 decades they have raped thousands of children.

Each night the Vincentian Fathers would take a small group of boys to their bedrooms and chant them off to sleep in the name of prayer.

Once the children were asleep the Vincentian Fathers raped them and made them rape each other.

Find out the full story at http://tor.id.au/article.php?story=20070613095516192

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also be aware of human lust and weakness; ours is so.
It must have adduced remedies for this; one is prayer. No other religion has
asked of God to love and follow Him.

492. He who hates not in himself his self-love, and that instinct which
leads him to make himself God, is indeed blinded. Who does not see that
there is nothing so opposed to justice and truth? For it is false that we
deserve this, and it is unfair and impossible to attain it, since all demand
the same thing. It is, then, a manifest injustice which is innate in us, of
which we cannot get rid, and of which we must get rid.

Yet no religion has indicated that this was a sin; or that we were born in
it; or that we were obliged to resist it; or has thought of giving us
remedies for it.

493. The true religion teaches our duties; our weaknesses, pride, and lust;
and the remedies, humility and mortification.

494. The true religion must teach greatness and misery; must lead to the
esteem and contempt of self, to love and to hate.

495. If it is an extraordinary blindness to live without investigating what
we are, it is a terrible one to live an evil life, while believing in God.

who strive with all their
power to inform themselves and those who live without troubling or thinking
about it.

I can have only compassion for those who sincerely bewail their doubt, who
regard it as the greatest of misfortunes, and who, sparing no effort to
escape it, make of this inquiry their principal and most serious occupation.

But as for those who pass their life without thinking of this ultimate end
of life, and who, for this sole reason that they do not find within
themselves the lights which convince them of it, neglect to seek them
elsewhere, and to examine thoroughly whether this opinion is one of those
which people receive with credulous simplicity, or one of those which,
although obscure in themselves, have nevertheless a solid and immovable
foundation, I look upon them in a manner quite different.

This carelessness in a matter which concerns themselves, their eternity,
their all, moves me more to anger than pity; it astonishes and shocks me; it
is to me monstrous. I do not say this out of the pious zeal of a spiritual
devotion. I expect, on the contrary, that we ought to have this feeling from
principles of human interest and self-love; for this we need only see what
the least enlightened persons see.

been better to have put Him to death at once.
Thus it is with the falsely just. They do good and evil works to please the
world, and to show that they are not altogether of Jesus Christ; for they
are ashamed of Him. And at last, under great temptation and on great
occasions, they kill Him.

792. What man ever had more renown? The whole Jewish people foretell Him
before His coming. The Gentile people worship Him after His coming. The two
peoples, Gentile and Jewish, regard Him as their centre.

And yet what man enjoys this renown less? Of thirty-three years, He lives
thirty without appearing. For three years He passes as an impostor; the
priests and the chief people reject Him; His friends and His nearest
relatives despise Him. Finally, He dies, betrayed by one of His own
disciples, denied by another, and abandoned by all.

What part, then, has He in this renown? Never had man so much renown; never
had man more ignominy. All that renown has served only for us, to render us
capable of recognising Him; and He had none of it for Himself.

793. The infinite distance between body and mind is a symbol of the
infinitely more infinite distance between mind and charity; for charity is
supernatural.

hidden is not true; and every religion which does not give the reason of it
is not instructive. Our religion does all this: Vere tu es Deus
absconditus.[102]

586. If there were no obscurity, man would not be sensible of his
corruption; if there were no light, man would not hope for a remedy. Thus,
it is not only fair, but advantageous to us, that God be partly hidden and
partly revealed; since it is equally dangerous to man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing God.

587. This religion, so great in miracles, saints, blameless Fathers, learned
and great witnesses, martyrs, established kings as David, and Isaiah, a
prince of the blood, and so great in science, after having displayed all her
miracles and all her wisdom, rejects all this, and declares that she has
neither wisdom nor signs, but only the cross and foolishness.

For those, who, by these signs and that wisdom, have deserved your belief,
and who have proved to you their character, declare to you that nothing of
all this can change you, and render you capable of knowing and loving God,
but the power of the foolishness of the cross without wisdom and signs, and
not the signs without this power. Thus our religion is fooli

humor; unless it be the real
corruption of the heart.

But it is very remarkable, that there has been far less of this mixture
at this time of extraordinary blessing, than there was wont to be in
persons under awakenings at other times; for it is evident that...

it is. It is false that it
is even, it is false that it is odd; for the addition of a unit can make no
change in its nature. Yet it is a number, and every number is odd or even
(this is certainly true of every finite number). So we may well know that
there is a God without knowing what He is. Is there not one substantial
truth, seeing there are so many things which are not the truth itself?

We know then the existence and nature of the finite, because we also are
finite and have extension. We know the existence of the infinite and are
ignorant of its nature, because it has extension like us, but not limits
like us. But we know neither the existence nor the nature of God, because He
has neither extension nor limits.

But by faith we know His existence; in glory we shall know His nature. Now,
I have already shown that we may well know the existence of a thing, without
knowing its nature.

Let us now speak according to natural lights.

If there is a God, He is infinitely incomprehensible, since, having neither
parts nor limits, He has no affinity to us. We are then incapable of knowing
either what He is or if He is. This being so, who will dare to undertake the
decision of the question? Not we, who have no affinity to Him.

of His work, and the swift progress His Spirit has made in His
operations on the hearts of many. It is wonderful that persons should be
so suddenly and yet so greatly changed. Many have been taken from a
loose and careless way of living, and seized with strong convictions of
their guilt and misery, and in a very little time old things have passed
away, and all things have become new with them.

God's work has also appeared very extraordinary in the degrees of His
influences; in the degrees both of awakening and conviction, and also of
saving light, love, and joy, that many have experienced. It has also
been very extraordinary in the extent of it, and its being so swiftly
propagated from town to town. In former times of the pouring out of the
Spirit of God on this town, though in some of them it was very
remarkable, it reached no further then; the neighboring towns all around
continued unmoved.

at these times. It was also more
privately moved, that they should meet together the next day, in their
several neighborhoods, to know each other's minds; which was accordingly
done, and the notion complied with throughout the town. But parents
found little or no occasion for the exercise of government in the case.
The young people declared themselves convinced by what they had heard
from the pulpit, and were willing of themselves to comply with the
counsel that had been given: and it was immediately, and, I suppose,
almost universally, complied with; and there was a thorough reformation
of these disorders thenceforward, which has continued ever since.

legions round about them, make the stoutest tremble. They have not dress
only, they have might. A very refined reason is required to regard as an
ordinary man the Grand Turk, in his superb seraglio, surrounded by forty
thousand janissaries.

We cannot even see an advocate in his robe and with his cap on his head,
without a favourable opinion of his ability. The imagination disposes of
everything; it makes beauty, justice, and happiness, which is everything in
the world. I should much like to see an Italian work, of which I only know
the title, which alone is worth many books, Della opinione regina del mondo.
I approve of the book without knowing it, save the evil in it, if any. These
are pretty much the effects of that deceptive faculty, which seems to have
been expressly given us to lead us into necessary error. We have, however,
many other sources of error.

Not only are old impressions capable of misleading us; the charms of novelty
have the same power. Hence arise all the disputes of men, who taunt each
other either with following the false impressions of childhood or with
running rashly after the new. Who keeps the due mean? Let him appear and
prove it. There is no principle, ho