Præfektura apostolica Poli arcici- The Polar Prefecture

Norway was partly converted to Christianity already in the 11th century, although the heathen believes continued to stay strong in certain regions of the country. In the 17th Century the nation was turned over to protestantism by force after the so called "Reformation" and a Lutheran "State Church" was imposed on everybody. For more than 2 Centuries it was forbidden to practise Catholicism in the region. But in 1855 the See of Rome was able to start a new mission in Norway and the Polar Region; the "Præfektura apostolica Poli arcici." And even though most Catholics abandoned their Catholic Traditions in order to be accepted by the Second Vatican Council sect, there are still Catholics left.. People who wish to stay faithful to the Teachings of the ancient, never changing Catholic Church, with it's Papacy, Doctrines and Traditions. People who reject heresies like modernism, freemasonry, false ecumenism and "salvation" in foreign religions. Regular Catholics in other words.


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Saturday, April 16, 2016

Great reading for the suffering!

This is a small section from a book I would like to promote, a book that made a vast impact on the spiritual life of Saint Thérèse of the Child Jesus. The book is called "The end of the present world and the mysteries of the life to come" and was written in 1881 by Charles Marie Antoine Arminjon and translated from French into English in 2010 by tradibooks.

MYSTERY OF SUFFERING, part III, page 248: 

Let us, then, rejoice in our tribulations, 
and let us measure our future greatness 
by our present affliction and by the severity of our trial. 

In order to mitigate our ills and lessen our trials in this vale of sorrow and misery, the merciful Saviour desired to give us a sure pledge of His tenderness, and to offer us a guarantee of the heavenly bliss which He is preparing for us. This guarantee, this real testimony of the Beatific Vision, which made the souls of the saints sigh with joy, is not the brilliant successes of this world, or temporal glory or happiness, but trials and sufferings.
           The saints did not aspire to any other goods, and wanted no other wages for their labours. If they met one of their friends they would say: "Come, brother; our dwelling-place is in the hollow of  rocks, where we sleep on wet ground and where there is no bed, we feed on wild herbs, and for our refreshment we have but the water of the springs; around our dwellings we hear the roars of wild beasts, which are however, less fearsome than inhuman tyrants and barbarians, whose hatred and implacable ferocity pursue us unremittingly; but come without fear, there are indiscribable joys and consolations, for there is indescribable suffering."
           At first sight, language of this kind does violence to reason, and throws all our human judgements into confusion.
           Yet the saints, living on these lofty heights of faith, saw the events of the present world and the destinies of mankind from a different vantage and perspective. They judged the things of time by their relationship with those of eternity and they understood the profound meaning of one of the most sublime sayings of Scripture: Trial worketh hope. (Romans 5:3,4) Without trial there is no hope..

For further reading
these pages (248-257) can be read online in a preview if you click here.
(If you only get the first page in the preview, you can google the first line: "IN order to mitigate our ills and lessen our trials in this vale of sorrows", then click on the first top-link and press "x" on the clear search to get all the pages.)

Because page 254 is missing in the preview, I have transcribed it for you below:
This pain, by crushing us in its grip, wrenches us away from love from present things; it is the sword which cuts through the clouds, and half-opens other prospects for us, by raising us up to higher hopes. In the fire of tribulation, all the wealth and all the goods for which we yearned so ardently appear as they really are, and become in our eyes mere smoke and empty shadows. Human life seems to us nothing more than a "moment" in the words of St. Paul. But that moment is a fruitful bud: watered by our tears, it will unfold into an immeasurable weight of glory. (2 Corinthians 4:17)
        Oh, let us, in short, cease to accuse the Creator of harshness and injustice. If God puts us to the test and removes what we hold dear, if He makes the bitter dregs of dissappointments and every heart-rending pain cascade down upon us, it is by no means in order to rob us, eo quo nolumus expoliari, the Apostle emphasizes, but in order the sooner and the more strikingly to reclothe us in immortality, as in an outer garment: sed supervestiri. (2 Corinthians 5:2)
          Let us take the case of a great artist who wants to make a statue. Beneath his hand he has a piece of coarse, shapeless marble; he takes up his chisel, strikes vigorously and mercilessly and chips away the fragments of stone until the idea which inspires him is reflected in the lines of the statue and pours out that grace and majesty which will be the admiration of the world.
          God does the same: holding in His paternal hand the chisel of mortification, He cuts into the quick of our affections. He lets Himself be moved neither by our groans nor by our cries. Mercilessly, He sunders those links, those friends, the health or reputation, which were as living parts of ourselves. In the fire of pain, He absorbs the attachments, the secret and invisible links which draw us into love of perishable , earthly things. He melts them down, violently eliminating all that remains in us of dross, human alloy and sensual affections, in order that our souls, thus spiritualized, may become like a well-prepared canvas, on which the rays of divine goodness will one day succeed in leaving their imprint; ut absorbeatur quod mortale est a vita - that what is mortal may be swallowed up by life. 


  1. Great read. I am an American working in Stavanger. Sedevacantism can be quite solitary, especially in these pagan parts. I am delighted that someone from Faithful Catholics directed me to this blog. My wife and I need an authentic Confessor who will make a trip to Stavanger, but so far I can find no one closer than Bergen. Does anyone have any thoughts?

    1. I'm not a theologian but from what I understand,SSPX priest's ordained by their (SSPX) bishop's are valid confessors when no other options exist.(they are ordained in traditional rites and their bishop's are ordained/consecrated in traditional rites)
      Also,call any V2 parish you can locate and ask if they know of any priest ordained before July 1968.
      You're in an emergency and normal rules in this sedevacante era are null.
      I hope you all find a valid priest for confession.

  2. Forgive me for not responding sooner. I have not been active on my blog for quite some time. Unfortunately our priest and confessor died, and we have been without the Holy Mass ever since. I would not go to an SSPX priest, because even though you would find a validly ordained, elderly priest somewhere, they are schismatics, and sacraments outside the Church would be without effect. Feel free to email me.

    1. @Sunniva
      When the rules can't be properly applied,the rules are relaxed or no longer applied & enforced.
      We are in an unprecedented era and that man seeking confession can use a valid priest for confession.
      He needs to make 100% sure the Traditional Latin absolution formula is used.
      Whether the priest is SSPX,Thuc line,SSPV,valid Duarte Costa line,or ordained before July 1968 is the only essential question.
      Also,the Traditional Rites of Holy Orders were optional from July 1968 to April,6 1969.
      If he finds a priest ordained in this time frame,he must ask him if he was ordained in Traditional Rite of ordination by a Valid Bishop with Traditional ordination/consecration Holy Orders.
      God bless you Sunniva.

    2. And when you go to the SSPX priest and say "forgive me father, for I have adhered to the SSPX heretical teachings" and he replies that it's not sinful and can not give you absolution for it...then what do you do? And when you by necessity inform him of his heresies and he turns you down, are you supposed to pray with him? It does not make sense to me to go to confession to a manifest heretic. The Japanese Catholics managed without priests for a few hundred years, did they not? God will provide perfect contrition if we beg Him for it. And He will provide real, truthful, faithful priests as well, if our salvation is dependant upon finding one. God can do anything! Even something we have not thought about ourselves yet. Keep the faith, don't hang around heretics, please, trust in God.

    3. I have attended the SSPX 4 or 5 times in my entire life and went to confession once to their priest.
      His absolution is valid and needed for a state of grace.
      He didn't give me permission to sin mortally trust me.
      Our Lord gave us these Sacraments for a reason Madame.
      Yes you're correct about the Japanese but we have priests and Bishop's who are valid.
      By denouncing the need for Sacraments when valid clergy are available is tantanount to saying Jesus died for nothing.
      God bless you.
      P.S. How do you view Thuc line and SSPV clergy?
      I attend a Thuc line chapel.

    4. If someone is a member of an heretical organization, and therefore a manifest heretic, it is irrelevant for me if he was once validly ordained. It is my understanding that both SSPV and Thuc Line deny the Salvation dogma and are therefore outside the One True Church.
      You need to get the book "Communication in Sacris" by William J.DeTucci. It will brig you up to date on the Church's teaching against intercommunion with non-Catholics.
      "Once these conditions [intentions of Orders] are present, the sacraments may be conferred by either the good or the wicked, the faithful or the heretical, within the Church or outside it: but within the Church, they are conferred both in fact and in effect, while outside it, although conferred in fact, they are not effective."
      Saint Bonaventure, The Breviloquium II, part VI, chapter 5, Article 1

    5. The correct title is "Communicatio in Sacris" -sorry

  3. To buy the book


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