Act of Contrition
Acts of Faith, Hope & Charity, & Votive Prayer for Charity
Angelus & Regina Caeli

Divine Praises

Grace Before & After Meals
Litany of Humility

Litany of St Joseph

Litany of the Blessed Virgin Mary
Litany of the Holy Name of Jesus
Litany of the Most Precious Blood
Litany of the Sacred Heart of Jesus
Litany of the Saints
Morning & Evening Prayers

Novena Prayer to St Philomena

Prayer for the Conversion of Australia
Prayers & Litany to Holy Michael the Archangel

Prayers & Litany to Our Guardian Angel

Prayers & Litany to St Joseph
Prayers & Litany to the Blessed Virgin Mary
Prayers & Litany to
the Holy Ghost &
Veni Creator
Prayers & Novena for the Souls in Purgatory
Prayers & Novena to St Martin De Porres
Prayers & Novena to the Sacred Heart of Jesus, & Litany of the Sacred Heart of Jesus
Prayers Before & After Confession
Prayers Before Mass, Prayers Before Holy Communion, Prayers After Holy Communion & Thanksgiving After Mass

Prayers for Priests & Vocations

Prayers, Novena & Litany to St Anne
Prayers, Novenas & Litany to St Jude Thaddeus
The Prayers & Mysteries of the Holy Rosary
Various Prayers
Votive Prayers for Rain, Fine Weather & to Avert Storms
Audio Files - SSPX
Video Files - SSPX
Thoughts for the Week


Second Sunday of Advent

Thoughts for the Week - Fr R Taouk 
10th December 2017

The Sin of the First Woman - Eve - Our Common Mother
by St. Ambrose

God commanded man thus: "From every tree of the garden thou shalt eat, but of the tree of the knowledge of good and evil, you shall not eat, for the day you eat of it you shall die".


The circumstances connected with the tree of the knowledge of good and evil were such as to convince us that both good and evil were recognised. We are led to believe from the evidence of Scripture that such was the case: "When they both ate, their eyes were opened and they realised that they were naked", that is, the eyes of their mind were opened and they realised the shame of being naked. For that reason, when the woman ate of the tree of the knowledge of good and evil she certainly sinned and realised that she had sinned. On realising this, she should not have invited her husband to share in her sin. By enticing him and by giving him what she herself had tasted she did not nullify her sin; rather, she repeated it. Certainly, it stands to reason that she did intend to lure the person whom she loved to share in her punishment. She should be expected to ward off from one who was unaware of it the danger of falling into a sin of which she had knowledge, Yet, this woman, knowing that she could not remain in Paradise after the Fall, seems to have had a fear that she alone would be ejected from the Garden. Hence, after the Fall, they both went into hiding. Being aware, therefore, that she would have to be separated from the man she loved, she had no desire to be deceived.


Knowledge of evil does not make evil. An act is necessary to complete its conditions. There is no immediate connection between the knower of what is evil and the doer. He is guilty who does what he knows to be evil. Either anger or cupidity is the customary means of arousing a person to perform an evil act. It does not necessarily follow that one who has knowledge of evil, unless he is the victim of anger or cupidity, will do what he knows is wrong. To repeat what we have said, the incentives to sin are anger and cupidity. To these we may add extreme fear, which itself may give rise to cupidity, inasmuch as everyone is anxious to avoid what is the cause of his fear. With reason, therefore, have we established that the incentives to the other vices are anger and cupidity. Cupidity had been, at first responsible for her error in inducing him to eat and it was the occasion for the subsequent sin. This can be explained in the following way. She was unable to desire what she had already eaten and, after eating she acquired a knowledge of evil. She ought not, therefore, have made her husband a partaker of the evil of which she was conscious; neither should she have caused her own husband to violate the divine command. She sinned, therefore, with forethought, and knowingly made her husband a participant in her own wrong-doing. If it were not so, what is related of the tree of knowledge of good and evil would be found to be in error, if it were established that, after she ate of that tree, she was without knowledge of evil. But, if what Scripture says is true, cupidity was the motive of her act.