Sermons of Fr Paul Robinson SSPX

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In today’s Gospel, we see that Our Lord allows Himself to be tempted. He does this for many reasons, but one of the reasons is this: to show us that everyone is tempted in this world, no matter how holy they are.
This is comforting for us, because we all experience temptation and we are sometimes tempted to confuse temptation with sin. Our Lord is perfectly sinless and He was tempted. Thus, it is clear that the mere fact of being tempted is not a sin, and also that we are meant to have temptation in this life.
There is another extreme, however, and this is the extreme of those who are complacent about temptation. They say, “I’m going to be tempted no matter what, so I don’t have to be too careful about temptation”.
There are also those who have a habit of grave sin and yet are constantly putting themselves in situations where they will be tempted to repeat the sin. They say to themselves, “This time I will be stronger” or “The temptation is not really that hard to fight”, even though they usually fall into the sin, whenever they experience the temptation!
The fact is that, while we are meant to experience temptation in this life, we are also meant to avoid bringing temptations upon ourselves. This is especially true when we have habits of mortal sin. If we have a habit of drinking, a habit of gambling, a habit of impurity, and so on, we have a strict duty to avoid situations that will tempt us to fall back into those sins.
In the language of the Church, we have the strict duty to avoid the “near occasion of grave sin”.
In today’s sermon, I want to speak about what we mean by an “occasion of sin” and what we have to do to avoid occasions of sin.

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Superbowl billboard during halftime show: “The only thing more powerful than hate is love”. Comment on Twitter that got four million views: “Imagine getting mad about this and still thinking you’re a good person”.
But the halftime performer Bad Bunny was singing songs that were completely sensual and debased, and calling it love, while the dancers were cavorting in a perverse way on the stage.
What we have here is a debate about the meaning of love. Both sides agree that love is good. But they disagree on what love is. One side believes that love is pleasure; the other side believes that love is sacrifice.Those who believe that love is pleasure think that any enjoyment that any two people have with one another is good, as long as there is mutual consent.
They believe that all forms of pleasure should be tolerated and celebrated, just because of the fact that they provide pleasure.
They believe that all those who criticize the idea that “love is pleasure” are engaging in hate because they say that such people are opposed to love.

St. Augustine famously described these two competing ideas on love in his master work The City of God: “Two loves have built two cities: the love of self even to the despising of God, the city of the earth; the love of God even to the despising of self, the city of God. One glorifies itself in self, and the other in the Lord.”
There is a famous Catholic manual on the spiritual life and it lays down two important principles on this topic of love that help guide us. (Tanquerey, par. 310-311)
The first principle is that the essence of your perfection is charity. What this means is the primary thing that indicates your worth as a human being, your goodness, your value in the eyes of God, is your level of true love, the Catholic idea of love.
We know that Our Lord confirms this in the Gospel when He says that the way we obtain everlasting life is by fulfilling to two great commandments of love of God and of neighbor.
This is what St. Paul confirms in today’s epistle wherein he seeks to prove that charity is the greatest of the virtues. He excludes the false notion of love when he says, “Charity is patient, is kind; charity does not envy, is not pretentious, is not puffed up, is not ambitious, is not self-seeking, is not provoked; thinks no evil, does not rejoice over wickedness, but rejoices with the truth.”
Then he goes on to say that charity is the essence of our perfection by explaining that charity is the virtue that remains when we are in our perfect state, while faith and hope go away. “There remain faith, hope, and charity, these three: but the greatest of these is charity”. That is where our perfection lies.
The reason why our perfection lies in charity is that supernatural charity unites us directly to God. There is nothing that unites us more to God that true supernatural charity. But our whole perfection is in uniting ourselves with God. That is what makes us perfect.
The second principle that we must understand about love is that love requires sacrifice. We do not subscribe to this false notion of love wherein love consists in giving yourself pleasure, wherein using another person for your enjoyment is considered our perfection.

Thirty-eight years ago, Archbishop Lefebvre performed the heroic act of consecrating four bishops without papal mandate. Because of that act:The movement of traditional Catholicism has been able to grow and thrive in the past four decades.
Countless souls have been able to receive the traditional and authentic teaching of the Church and worship at the Mass of all time.
Other traditional communities, like the FSSP and the ICK, have been allowed to exist.
Many, many souls have been saved.

This past week, our Superior General, Fr. Davide Pagliarani, announced that the SSPX plans to repeat this act of its founder. New bishops will be consecrated this coming July 1, even though we have not received permission from Rome to do so.
This is a huge event in the life of the Church, and will have enormous consequences.
In this sermon, I want to explain two things: why this act is necessary, and why it is justified.
Why it is necessary
These consecrations are necessary because first of all because we have a duty to Holy Mother Church, to her spirit and her traditions. We do not want to abandon our Mother in this time of her greatest trial. On the contrary, we want to do all that we can to support her and sustain her.
By the Providence of God, the life of Tradition in the Church today lives and dies with the Society of St. Pius X. These consecrations are necessary for the continuation of Tradition.
Secondly, we need to do these consecrations for your sake, my dear faithful, for you faithful who have come to us in the midst of this crisis, who have asked the SSPX, “Please, give me the traditional catechism, give me the traditional sacraments, give me a traditional Catholic community.” The SSPX takes care of hundreds of thousands of souls around the world and, if it does not consecrate bishops, it will not be able to continue this work.
The SSPX was established for the formation of good Catholic priests. But priests cannot be ordained without bishops. Only bishops can make priests.
Archbishop Lefebvre consecrated four bishops for the SSPX in 1988. Since then, two of the bishops have died and the other two are in their late 60s. The two bishops who remain are traveling around the world in order to administer the sacraments of Confirmation and Holy Orders. They have been keeping up this insane rate of travel for 38 years.
It is clear that, if the SSPX does not provide new bishops for itself soon, its work will not be able to continue.
Think about St. Isidore’s. We have been having this capital campaign and the faithful have been so generous contributing to it. For what purpose? So that our church can stand the test of time, so that this community can flourish. But without these consecrations, it would not be able to exist one day.
Without these consecrations, all of the work of the SSPX around the world would ultimately have to cease. The SSPX currently has about 1500 members, between its priests, brothers, and nuns; it is located in 77 countries and it has almost 800 Mass locations. Between the SSPX and the religious communities associated with it, there are 140 schools in the world. All this would go away without bishops. The hundreds of thousands of faithful would have to find somewhere else to go.

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Dramatic shift with Septuagesima Sunday: we stop saying Alleluia until Easter; we put on purple, the sign of penance. In the office, we go back to the beginning of the Bible, the opening chapter of the book of Genesis. This season represents a new start for us.
We learn about the creation of the world along with the creation of mankind. We learn about the sin of our first parents.
The Church wants us to start off this season with a reminder that we are wounded with Original Sin. Our souls are sick and in danger of dying.
Original Sin with its wounds is like a genetic disease that is passed on through the ages, from generation to generation. Our first parents, Adam and Eve contracted the disease and modified the spiritual DNA of the human race. From that point forward, the disease is transmitted every time a child is conceived.
This is a doctrine of the Catholic Faith. Trent: “If any one asserts, that the sin of Adam injured himself alone, and not his posterity; and that the holiness and justice, received of God, which he lost, he lost for himself alone, and not for us also, let him be anathema.”
Trent also defines that Baptism takes away original sin, but that its effects remain in us. “This holy synod confesses and is sensible, that in the baptized there remains concupiscence, or an incentive to sin; which, whereas it is left for our exercise, cannot injure those who do not consent, but resist manfully by the grace of Jesus Christ,”
The effects of Original Sin
Here is the situation: we received a defective spiritual DNA from our parents, such that Original Sin was communicated to our souls when we were conceived. The sin itself was taken away when we were baptized, but the effects of the sin remain in us.
We are sick in our soul with these effects. And when someone is sick, you take them to the emergency room or urgent care, depending on how severe their condition is. The doctor would say to us: you have the wound of ignorance in your mind, you have the wound of malice in your will, and you have the wounds of concupiscence and weakness in your emotions.
Holy Mother Church is like our nurse and doctor. She makes us aware of our condition and she prescribes remedies. She encourages us to fight against our spiritual sickness and gives us the seasons of Septuagesima and Lent to train us in that fight.
When you have a disease, you try to fight it. You do not do anything that you know will foster the disease. You do not go to a place where the disease is rampant. If I go to a rock concert or a bad website or a bar, the disease within me will grow stronger. I will become more sick, weaker.
But we do not just fight the disease by avoiding places where the air is infected with sin. We take the disease everywhere we go, because we carry it within ourselves.
We know that when a disease is inside a person, it seeks to propagate itself. Think of cancer for instance. It is always trying to grow more and take over our body, until it has destroyed us. The sin within us tries to do the same. Just as cancer patients have to fight the cancer within them if they want to survive, so too we have to fight the cancer of sin if we want to reach eternal life.
Mortifying ourselves
The epistle of today’s Mass is all about carrying on this crucial fight for our eternal lives. St. Paul compares it both to a race and to a fight.
And he tells us what he does to fight the fight: “I chastise my body and bring it into subjection”.

The audio file for this sermon has very bad audio from 2:00=15:40.
One of the cornerstones of a Catholic civilization is the phenomenon known as the large family. Catholics have always been known for having large families. But large Catholic families stand out more today than they have in the past just because families themselves are becoming rarer, not just large families.
Young people today are finding it harder and harder to get married.
The median age for marriage today is 30 for men and 28 for women, while it was 23 for men and 21 for women back in 1970.
Fewer people are getting married: there were around 10.5 per 1000 in 1970, while there are around 6 per 1000 today. This is a difference of over 40%.
Marriage requires a commitment for life and the shouldering of great responsibilities. You have to be very motivated to take on that commitment.
Many young people find it difficult today to commit themselves to something so big as marriage and they find it even more difficult to commit themselves to having the children that come with a Catholic marriage.
They don’t trust themselves and they don’t trust others to be able to make the marriage commitment. And so they just remain single.
Good Catholic Marriage
This rarity of commitment makes a good Catholic marriage shine with all the more splendor today.
We know that, when two Catholics get married, they make vows to one another. They vow to live marriage in the way that God made it.
They exchange vows and they give to one another their life-giving powers. They promise that they will never withhold their life-giving power in their marital union.
This gift on the wedding day is a sign of their unconditional love for one another. They accept in advance whatever life will come forth from their love.
This helps us see how false is the love which says, “I will come together with you but I do not want to have children by you. I do not want new life to come from our union.”
Big Families Rare Today
When there is rampant and easy birth control in a society such as ours, as well as a plague of immorality, the only thing that will lead people to make such a commitment to one another is a religious motivation. They have to believe that God wants it of them and they will only be following God’s plan if they have the children that God gives to them.
The reason for this is that we as human beings tend to take the easy way out. It is difficult to have the children that God wants to give you and so people will opt to have just a few or none, when they are given the option. So many countries are trying today to get their citizens to have children and it is just not working. They are not motivated by money or benefits.
Meanwhile, in the Church today, Catholics simply ignore the Church’s teaching on birth control. Studies indicate that 98% of Catholic women have used birth control at some time in their life.
Meanwhile, it takes a special set of circumstances to have large families (like six or more children) and those circumstances are very rare today.
The couple has to get married young, in their early 20s. And they have to be committed to having all the children that God wills to give them. Both of these extremely rare today.
Meanwhile, it is a great blessing to a family and to the world when the family abounds with life. In 1958, Pope Pius XII gave an address to representatives of a number of associations for large families in Italy. In this address, he pointed out three testimonies given by large families.