Satan's Lone Wolf Terrorists by Msgr. Stephen Rossetti

 You can read the original source here.

 

                  I hesitate to wade into this intense, conflictual arena, but there is something that has been gnawing at me for quite a while. As a priest-exorcist and as a licensed psychologist, I have been looking at the phenomenon, especially in the United States, of the "lone wolf terrorist."  These are the ones who are not formally part of a terrorist group, but rather commit acts of terror acting mostly alone. While they are all different and defy one stereotype, there does seem to be some similar characteristics which are particularly striking to someone who is in the exorcism ministry....

               Again these lone wolf terrorists are not all the same nor does each one have all of these characteristics, but taken as a whole, one often sees these attributes surface.

 

               *No formal psychological diagnosis. Several studies have pointed out that most of these terrorists, almost always male, are not suffering from a major mental illness. It would be easy to dismiss the phenomenon as simply the result of mental illness, but most do not easily fit any such diagnosis. Moreover, there are many mentally ill people in this world and they do not commit acts of terror. Rather, the lone wolf terrorist actually has a "rational" plan of violence and carries it out. It is thought out, planned and executed. It is not a spur of the moment, impulsive act of someone who is having a psychotic break.

               *Twisted logic. Having said that most are not obviously mentally ill, their thinking is warped and twisted. Reading their manifestos, there is often a convoluted and bizarre thought pattern. Many became radicalized online and, in their isolation, they came came up with a twisted logic to justify their violence.

               *Socially isolated. Many are socially isolated and some feel socially inept. In their isolation, without grounding their thoughts in the real world, their minds are more easily radicalized. This is a key feature. Isolation breeds problems.

               *Narcissistic, Grandiose, Lack Empathy. Many show significant features of narcissism. They certainly are self-focused and lack empathy. Killing dozens of innocent people and not being concerned about their welfare and the horrible trauma to their families and friends is very, very self-centered. Their online manifestos are typically grandiose. They believe they are making a statement to the world.

               *Underlying Woundedness & Feeling Victimized. Narcissists often have an underlying "narcissistic wound" which they cover over with their own grandiosity. As one study noted, these terrorists have "an exaggerated sense of self-importance."   Many lone wolf terrorists feel they have been victimized. They are emotionally wounded and their lives seemingly unimportant and meaningless. Their thinking galvanizes around a cause and their self-importance is wrapped up in their terrorist act and manifesto.

               *Acting Out Rage and Violence. While not always manifest, shooting innocent people is, I believe, often a violent act stemming from an inner rage. Certainly it is not a peaceful act. Causing such destruction and death bespeaks of violence and rage. It seems that such acts are most often perpetrated by males, who are more likely to violently act out their inner rage, rather than turning it inward into a depression, anxiety or other internal dysphoria.

 

               As an exorcist, when I look at these symptoms, something leaps out of the page. These dynamics are typical of demons and, of course, Satan himself. Satan sees himself as the wronged victim. He blames God for his plight. He is consumed with rage and a desire for revenge. His twisted logic is bizarre. He channels his inner rage toward others in a desire to destroy. He does not care about the destruction he causes to others. In fact, causing pain to others is part of his plan; he delights in other's suffering. He is the ultimate malignant narcissist.

               Certainly, lone wolf terrorists are doing Satan's work. They are his minions whether they know it or not. And their actions confirm it. Going into a school and murdering innocent children is an act of pure evil. We need to call it what it is. And a portion of the media are starting to call it just that. They are starting to recognize that such acts are EVIL.

               This does not mean that these terrorists are necessarily possessed. One does not need to be possessed to be doing Satan's will. But the Evil One is certainly whispering in their ears and goading them into such violent actions. The rapid escalation of such actions in recent years suggest that Satan's influence, at least in a portion of the population, is increasing. These violent acts are a symptom of a portion of the society which has fallen under the sway of Satan.

               Having said that, it is important not to sweep away human culpability and simply blame it all on Satan. In the end, Satan cannot make us sin. We retain our free will and we are responsible for our own sins. The serpent whispered his deceits to Eve, but she took and ate the apple.

               If what I am hypothesizing is true, then as the rate of those practicing the Faith declines, the rate of  Satanic acts of violence will increase. But I am heartened by the recent rise of faith among Gen Z and I hope that their prayers and faith will help to stem the tide of violence. Identifying those at risk for violence is critical. There are some warning signs, a few such noted above, which can alert professionals.

               Building healthy relationships, a vibrant faith, and a strong faith community are important antidotes to lone wolf terrorism. Ultimately, there is only one way to successfully conquer Satan and that is the God-man Jesus Christ.

Contriction Act by Pr. Fr. António das Chagas (in Portuguese)

Meu Deus do meu coração, da minha alma, da minha vida, das minhas entranhas, a quem tanto ofendi: tanto meu Deus, e Senhor, que não tem o mar areias, o céu estrelas, o campo flores, as plantas folhas, cujo número não exceda a multidão sem número de meus pecados, a variedade sem conto de meus delitos.

Pequei, Senhor, ofendi-vos, fiz mal na face dos Céus e da terra; afastei-me de vossa Lei, dei as costas à vossa graça, adorei a vossa ofensa, fiz ídolo da minha culpa, corri sem temor nem pejo pelos caminhos do engano, da vaidade, da perdição. Ah meu Deus! quanto me pesa do muito que vos ofendi! Pesa-me do pouco que me pesa, do muito que vos agravei: mais me pesa pela muita ingratidão com que vos tenho agravado, que pelo grande inferno, que tenho merecido.

Mas que digo, Senhor? nada me pesa, meu Deus: um pesar que me não tira a vida, não é pesar; uma pena que me não arranca esta alma, não é pena; uma dor que me não me parte o coração, ainda não é dor. Quisera ter uma pena das culpas que cometi, tamanha como as minhas culpas. Quisera ter uma mágoa da ofensa. Quisera ter uma dor igual à vossa misericórdia. Quisera com lágrimas de sangue chorar meus grandes pecados, mais pelo que tem de culpa e agravo contra vós, que pelo que tem de dano e perdição contra mim. Quisera, Senhor, que assim como no agravo foi infinita a culpa, fosse no arrependimento infinita a pena.

Ainda que eu por minha culpa perdi o ser de filho, vós, Senhor, infinitamente bom não perdestes o ser e condição que tendes de Pai.

Mas onde achei esta ânsia, senão na fonte de vossa graça? Onde acharei esta dor, senão no conhecimento de vossa bondade imensa e de minha maldade infinita? De onde hão-de de vir estas lágrimas, senão do mar de Vossa misericórdia?

Aqui venho a vossos pés; não olheis o como; não estranheis o quando, não repareis no tarde, olhai somente que venho. Oh que miserável que venho, Senhor! Oh que torpe, oh que abominável! vestido das fealdades de meus pecados, coberto das torpezas de minhas culpas, cheio de abominações e vícios de minha vida! Mas como venho a vossos pés, confiado venho, meu Deus, de achar em vossa misericórdia porto, em vossa piedade amparo, em vossa clemência refúgio, em vossa bondade remédio.

Por isso, tremendo de vossa justiça, não me valho de outro seguro, mais que do de vossa clemência: não solicito outro abrigo, senão vossa misericórdia: nesta me fio, meu Deus; porque ainda que eu por minha culpa perdi o ser de filho, vós, Senhor, infinitamente bom não perdestes o ser e condição que tendes de Pai.

Acabe pois, Senhor, em mim vossa graça infinita esta obra, que começou em mim vossa piedade infinita: acuda vossa clemência a esta miserável criatura: tende dó e compaixão desta pobre alma. Proponho com vossa graça emendar a vida, confessar as culpas, perseverar na emenda, perdoar agravos, esquecer-me de injúrias, aborrecer meus vícios, restituir como posso, satisfazer como devo a vossos Mandamentos.

Espero, Senhor, em vossa bondade infinita me haveis de perdoar todos meus pecados, pela morte e paixão de meu Senhor Jesus Cristo: porque, se nas suas chagas tendes a justiça para me castigar, também tendes a misericórdia para me favorecer. Misericórdia. Misericórdia. Misericórdia.

“These 2 women are the first female saints mentioned at Mass” by Philip Kosloski

 You can read the original text here.

published on 03/07/26

 After the Blessed Virgin Mary, Sts. Perpetua and Felicity are the first women mentioned during the Eucharistic prayer at Mass.

A custom arose in the first few centuries of the Roman Catholic Church to recall a number of saints during the Eucharistic prayer. This was done during the recitation of what became known as the Roman Canon, also called Eucharistic Prayer I.

Those included make up an ancient list, one that was originally smaller and focused only on local saints who died in Rome.

According to the Catholic Encyclopedia, "Benedict XIV quotes from Adalbert, 'De Virginitate,' that St. Gregory I, having noticed that no female saints occur in the Canon, added these seven here."

The list is not in any way alphabetical, as it begins with "Felicity" and ends with "Anastasia." It's possible that the list of women is ordered according to "date of death," beginning with the earliest Christians and ending with the latest ones.

It's also possible that the list simply reflects the popularity of the saints at the time it was created in the 7th century. Sts. Perpetua and Felicity were very popular, and their legendary life was immortalized in the text "The Passion of Sts. Perpetua and Felicity."

Whatever the reasoning might have been for the order, Perpetua and Felicity are the first ones mentioned after the Blessed Virgin Mary. The reference to them in the Eucharistic Prayer should prompt us to pause and reflect on their lives.

Two holy women - St. Felicity was a young and pregnant enslaved woman of the 2nd century. She was persecuted by the Romans for her Christian faith and sentenced to death with St. Perpetua in the amphitheater at the public games.

Being eight months pregnant, it is said that Felicity was actually worried that the Romans wouldn't kill her and she might lose the "crown of martyrdom." She ended up giving birth to a daughter while in captivity and was later led to the arena to be killed.

St. Perpetua was a noblewoman of Carthage and was thrown into the same prison as Felicity for refusing to deny her Christian faith. She chronicled her experience in a diary up until the day of her death. This account was highly popular for many centuries after her death.

The Church continues to hold up these two women as models for us to imitate, especially because of their courageous faith in the face of martyrdom.

“Ash Wednesday Catholics: What Are they Saying to Us?” by Msgr. Charles Pope

 

You can read the original text here.

 

Reflecting on last week’s Ash Wednesday Masses it is possible to observe an unusual and puzzling sight. On this day, almost every priest looks out into a congregation that is barely recognizable. To be sure there are many familiar faces of those who regularly attend. But almost half (!) or more of the congregation is populated by faces unknown. Have tour busses unloaded their riders from distant lands? Is this the holiday season where many are here visiting family? No, this is Ash Wednesday, a most peculiar day. Even days before, the phones start ringing and rather urgent voices on the other end ask, “When will ashes be given?” One might almost think that ashes were necessary for salvation. Sadly, to none of the Sacraments is such urgency attached, even among the more faithful. Baptisms, confessions, marriages and Mass itself are often delayed, or even wholly omitted. But come Ash Wednesday there is an urgent and laser-like focus exhibited by large numbers of otherwise disinterested Catholics, it seems like many are majoring in the minors.

 

We may lament this, but what can we learn from this? Somehow, even if unwittingly, the Church has powerfully connected with a large segment of otherwise non-practicing Catholics as well as the unchurched. Ashes are awesome! Really? It’s pretty humbling isn’t it? The usual Catholic attempts to seem positive and “relevant” such as trendy music and positive “welcoming” themes are often found wanting. But then, these ashes, which break all the “rules” and theories of modern evangelization powerfully connect with the very folks we are trying to reach. Maybe we have things to learn!

Consider that the message of Ash Wednesday and the imposing of ashes is not one of our more joyous and positive messages. The fundamental message of this sacramental is, “You are going to die.” Sure we use a little poetry to say it: “Remember you are dust and unto dust you shall return.” But, its fundamental message is still the same: “You are going to die.” Even if one uses the alternate formula, “Repent and believe the Gospel”, repent is not one of our more cheerful or “welcoming” messages. People are not piling into Church to hear John 3:16 (God so loved the world…) and take some valuable or lasting token like a holy card or religious medal. They are lining up to have dirty ashes smeared on their forehead and to hear that they are going to die and need to repent before it’s too late. The Prophet Joel and St. Paul issue urgent warnings that we should weep and fast on account of our sins, that we must repent and be reconciled to God.

This is hardly what most modern evangelizers tout as the way to reach souls. But souls line up for it every year. Granted, many are not convicted enough to come again until next year, but the point is that the one time they DO come is on a day that breaks almost every precept of the  “welcoming community” message at the heart of modern Church out-reach.

Why is this and what can we learn? In answering this I do not have vast polling data on which to rely. I have only anecdotal data from years of talking to Ash Wednesday Catholics and from hearing what others have discovered in their conversations. So, take what you like from my thoughts and leave the rest. Here then are a few thoughts.

Belonging seems to be deeper than membership or practice.

Many have left the formal practice of the faith and active membership. Some have angry differences with the Church, other have simply drifted or are indifferent. But, when it comes time to answer a survey question of their religious identity, they still check “Catholic.” Ash Wednesday somehow taps into this belonging and identity. It is a day, through the wearing of ashes or the participation in a well known rite that many of these Catholics say, “I still belong….These are my roots…I may not be a “good” Catholic, but Catholic I am.” In some sense, one might leave the Church but the Church never really leaves them; something is still there nudging them not to forget. To a lesser degree Palm Sunday serves a similar purpose and that little piece of palm leaf displayed in the home, usually on or near the crucifix gives voice to Mother Church’s tug on our heart. Though it, some Catholics say, “Through I am distant, I still belong.” In places like Mexico and the U.S., some Hispanics have gone to the Evangelical denominations, but the image of Our Lady of Guadalupe is still prominent in their homes. It is as if to say, “You can take the Man out of the Church, but you can’t take the Church out of the Man.”

Yes, belonging has deep roots, and somehow, people ritually express a kind of “forget me not” to the Church. Clearly we want to offer them more, but at least there is still some connection, some homing beacon that reminds us and them that they “still belong.”

 

A serious and sober message carries weight.

Though the message associated with the imposition of ashes is not a cheerful one, it does carry weight; it is something to take seriously and something which commands respect. Hence the Church is attractive when she preaches and teaches in a way that is substantial and respectable. Most people know that not everything is right in their lives and the message of Ash Wednesday resonates with this instinct. Most people, in seeking a doctor, want one who takes disease seriously and is willing to have an honest conversation about what must be done. Even if they are not ready or willing to follow all of his or her advice, they ultimately want the truth and will not respect a doctor who is not serious or engages in mere flattery. To a significant degree we have lost a sense of this in the Church.

 

As noted above, there has been a tendency in the past fifty years to “lighten up.” Great emphasis is put on “positive themes” such as God’s mercy and goodness, but little emphasis on repentance, which is the key that unlocks that mercy. There is almost a pathological avoidance of controversial moral teachings or more “negative” themes such as death, judgment, heaven and hell. No one should ever be upset and the fear of consequences should not be elicited. Parishes should be welcoming and non-judgmental, homilies encouraging and uplifting, sacrifices and reparation for sin and the demands of discipleship are soft-pedaled. And of course, “God is Love,” but that “love” is more often presented as a soft kindness, rather a strong love that seeks to set things right and bring us to the healing of holiness. Affirmation too often eclipses transformation. As for the liturgy, it is often not often celebrated in a way that says something profound and healing is taking place here. And while some think this is the necessary approach today to win converts, our churches have been steadily emptying through this period of “Catholic Lite.”

 

Further, such a pastoral strategy does not elicit the respect and reverence necessary if the Church is going to preach the Gospel with authority.  And though many modern liturgists fear that negative themes will repulse modern man, Ash Wednesday calls such fears into question. So too Palm Sunday whose theme is the Passion. The Palm Sunday Gospel is long and intense; the suffering due to our sins is made quite clear. Yet attendance is also very good, in some places, even better than Easter or Christmas.

 

So here are some things to learn in terms of Evangelization. These observations are not intended in an absolute sense. Balance is needed where the bad news of sin, death and our need to repent are blended with the good news of mercy, healing and salvation. There is an old saying, “If you don’t know the bad news, the good news is no news.” Collectively we have been too averse to presenting the bad news. But as Ash Wednesday and Palm Sunday show, many of the unchurched are willing to hear it and fundamentally know it is true. The bad news also highlights how wonderful the good news is.

It is also clear that, whatever respect Ash Wednesday and Palm Sunday command, it is not enough. Only rarely do attendees at an Ash Wednesday Mass experience the conversion that helps the Church seal the deal. Looking to the future we do well to ponder how we might make use of evangelical moments such as Ash Wednesday, Palm Sunday, as well as funerals, weddings and baptisms. Many unchurched are encountered in such moments and simply preaching light-heartedly may need to be balanced with sober calls for repentance and a decision to walk with the Lord in the Church and in the Sacred Liturgy.

Warnings have their place and as Ash Wednesday shows, such messages are not as unappealing as many in the Church think. If we want Ash Wednesday Catholics to become All Sunday Catholics, maybe we can learn to build on what brings them in the first place and be less anxious to echo the opening words of Jesus’ public ministry, “Repent and Believe the Gospel!”

Rejoice, Christ Lives!

 

Saint Irmund von Jülich.

 

Saint Irmund von Jülich (also known as Irmonz or Irmund von Mündt) is venerated as a popular saint and the patron of cattle. He is traditionally depicted wearing a hermit’s robe, carrying a shepherd’s staff, and accompanied by livestock. His name is of Anglo-Saxon origin and is commonly interpreted as meaning “great protection.”

According to tradition, Irmund lived as a shepherd and hermit in the 4th century, during the time of Bishop Severin of Cologne. He is said to have dwelled at the Hahnerhof, east of the present-day district of Mündt near Titz. Irmund is credited with introducing Christianity to this region, and records attest to the existence of a church in Mündt as early as the year 650—considered the predecessor of today’s Church of St. Urban.

On a scorching, drought-stricken summer he caused a spring to burst forth from the earth, saving both people and animals from thirst. This spring, known today as St. Irmund’s Well, is still believed to possess curative powers for humans and livestock alike.

After his death, Saint Irmund was buried in the church at Mündt. Though the church was destroyed in 1602 during a raid by Batavian troops, his bones and relics have survived miraculously. They are still preserved today in a chapel dedicated to him, built on the Hahnerhof in 1672. Adorned with a Baroque altar, the chapel has been a destination for pilgrimage for over six centuries.

Saint Irmund’s feast day is celebrated on January 28.