Jorge and His Church of Anti-Apostles

Although I had intended to write “Sober Up, part thirteen, the hour is later than I would like to begin a very long and involved commentary. Additionally, given the fact that the United States Ministry of Injustice (referred to officially as the Department of Justice) has signaled that the long-awaited report of Inspector General Michael Horowitz about the department’s handling of what former Attorney General Loretta Lynch instructed former Federal Bureau of Investigation James Brien Comey  to call a “matter,” not an investigation, of Madame Defarge’s craven efforts to avoid public accountability for violation of laws governing the handling and storing of confidential materials will be released soon, I will defer the next installment of “Sober Up” until the aforesaid report is released. However, I will write part four of “Jerusalem Belongs to Christ the King and His Catholic Church” for posting no later than Whit Tuesday, May 22, 2018.

For the moment, however, it is perhaps useful to remind those of you who still access this website that Jorge Mario Bergoglio, although certainly a conciliar revolutionary of the Jacobin/Bolshevik variety, is in perfect continuity with his postconciliar antipapal predecessors by his practice of promiscuously praising every false religion under the sun.

Consider the following words of praise that the Argentine Apostate offered to a group of Buddhists after they had presented him with their so-called “sacred book, which the false “pontiff” termed as a “precious gift,” on Wednesday, May 16, 2018:

I offer you a warm welcome and I thank you for the precious gift of your Sacred Book translated into today’s language by the monks of Wat Pho Temple. It is a tangible sign of your generosity and of the friendship that we have shared for so many years, a journey made of many small steps. I think in particular of the meeting in the Vatican between Blessed Pope Paul VI and the Venerable Somdej Phra Wanaratana, whose portrait can be seen in the entrance of the Pontifical Council for Interreligious Dialogue, which you have visited in these days.

It is my heartfelt wish that Buddhists and Catholics will grow increasingly closer, advance in knowledge of one another and in esteem for their respective spiritual traditions, and offer the world a witness to the values of justice, peace, and the defense of human dignity.

With renewed gratitude for this meeting, I invoke upon on all of you the divine blessings of joy and peace. (Pagan Jorge Greets Fellow Pagans Who Worship Buddha.)

Well, this is nothing new.

Indeed, praise for Buddhism and other pagan sects, including Hinduism, goes back to the “Second” Vatican Council’s Nostra Aetate, November 28, 1965:

Religions, however, that are bound up with an advanced culture have struggled to answer the same questions by means of more refined concepts and a more developed language. Thus in Hinduism, men contemplate the divine mystery and express it through an inexhaustible abundance of myths and through searching philosophical inquiry. They seek freedom from the anguish of our human condition either through ascetical practices or profound meditation or a flight to God with love and trust. Again, Buddhism, in its various forms, realizes the radical insufficiency of this changeable world; it teaches a way by which men, in a devout and confident spirit, may be able either to acquire the state of perfect liberation, or attain, by their own efforts or through higher help, supreme illumination. Likewise, other religions found everywhere try to counter the restlessness of the human heart, each in its own manner, by proposing "ways," comprising teachings, rules of life, and sacred rites. The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself.(4)

The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men. (Nostra Aetate, October 28, 1965.)

Any “religion” except Catholicism as revealed by Our Blessed Lord and Saviour Jesus Christ and kept inviolate from time immemorial by His Catholic Church is just swell with the conciliar revolutionaries, including one whose “religious” exercises included trance-like “meditations” that empty one’s soul and opens itself to the devil. The adversary inspires all false religions, and he uses each as a means to provide alternatives to the Holy Cross of the Divine Redeemer.

Indeed, a correspondent wrote the following to me about how Buddhism serves the interests of the Chicoms:

Buddhism is a very useful brainwashing and enslaving tool for a secular regime as Buddhism’s chief principle is to teach people to escape the real world and real problems. There are many contraries in the ideology, and nobody can explain those to “believers.” The CCP loves Buddhism and supports building temporals for them for their merits of creating confusion and misleading in people's mind in order to enslave people better. Only the light of truth can enlighten people to identify the falsehood of false religions, that is my deep feeling after converting to Catholicism.

The correspondent sees what the conciliar revolutionaries adamantly refuses to accept, that all false religions—and every naturalist philosophy and ideology—are the adversary’s means to keep people away from the liberating power of the Holy Cross, upon which Our Blessed Lord and Saviour Jesus Christ won for us all the graces necessary to bear our own daily crosses with joy and gratitude as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary. Sanctifying Grace is the prerequisite for order within the souls of men and thus all order in the world.

Yet it is that the conciliar revolutionaries have consistently (one could say incessantly) issued their annual “Happy Vesakh” greetings to the devil worshippers known as Buddhists. After all, each a fundamental precept of Modernism is that “religion” springs up from an unconscious “need” on the believer to find meaning in his life. Any religion, including  Buddhism, is as good a the true religion, Catholicism, something that Pope Saint Pius X noted in Pascendi Dominci Gregis, September 8, 1907:

Thus far, Venerable Brethren, We have considered the Modernist as a philosopher. Now if We proceed to consider him as a believer, and seek to know how the believer, according to Modernism, is marked off from the philosopher, it must be observed that, although the philosopher recognizes the reality of the divine as the object of faith, still this reality is not to be found by him but in the heart of the believer, as an object of feeling and affirmation, and therefore confined within the sphere of phenomena; but the question as to whether in itself it exists outside that feeling and affirmation is one which the philosopher passes over and neglects. For the Modernist believer, on the contrary, it is an established and certain fact that the reality of the divine does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the believer rests, he answers: In the personal experience of the individual. On this head the Modernists differ from the Rationalists only to fall into the views of the Protestants and pseudo-mystics. The following is their manner of stating the question: In the religious sense one must recognize a kind of intuition of the heart which puts man in immediate contact with the reality of God, and infuses such a persuasion of God's existence and His action both within and without man as far to exceed any scientific conviction. They assert, therefore, the existence of a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the Rationalists, they say that this arises from the fact that such persons are unwilling to put themselves in the moral state necessary to produce it. It is this experience which makes the person who acquires it to be properly and truly a believer.

How far this position is removed from that of Catholic teaching! We have already seen how its fallacies have been condemned by the Vatican Council. Later on, we shall see how these errors, combined with those which we have already mentioned, open wide the way to Atheism. Here it is well to note at once that, given this doctrine of experience united with that of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being found in any religion? In fact, that they are so is maintained by not a few. On what grounds can Modernists deny the truth of an experience affirmed by a follower of Islam? Will they claim a monopoly of true experiences for Catholics alone? Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true. That they cannot feel otherwise is obvious. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? Certainly it would be either on account of the falsity of the religious sense or on account of the falsity of the formula pronounced by the mind. Now the religious sense, although it maybe more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sense and to the believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more vivid, and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. No one will find it unreasonable that these consequences flow from the premises. But what is most amazing is that there are Catholics and priests, who, We would fain believe, abhor such enormities, and yet act as if they fully approved of them. For they lavish such praise and bestow such public honor on the teachers of these errors as to convey the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the sake of the errors which these persons openly profess and which they do all in their power to propagate. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.)

Pope Saint Pius X provided a succinct explanation of how things such as the annual “Happy Vesakh” messages that emanate from the conciliar Vatican’s “Pontifical” Council for Inter-Religious Dialogue, which has been headed since June 25, 2007, by Jean-Louis Tauran, can praise instruments of personal damnation and world disorder and violence.

Consider several such “Happy Vesakh” messages, starting with the one issued by Francis “Cardinal” Arinze, twenty years ago and just two of the ten that have been issued by Tauran.

Dear Buddhist Friends,

1. On the occasion of Vesakh, which commemorates the Nativity of Sakyamuni Buddha, I wish to express to you, in my capacity as President of the Pontifical Council for Interreligious Dialogue, the best wishes of Catholics throughout the world.

2. I am happy to say that ongoing dialogue between Buddhists and Christians is distinguished by efforts to meet at the level of religious experience. Both Buddhism and Christianity emphasize the "contemplative dimension" in their practice of religion. Since 1979, through the "Intermonastic Spiritual Exchange" and the "Monastic Hospitality Programme", Buddhists and Christians who are committed to a contemplative life through their respective monastic disciplines have engaged in encounter where in-depth dialogue is possible. This effort is truly commendable.

3. It is hope of new life that has been at the source of our dialogue although our understanding of this new life differs. For us Christians, the new life is to be sought and found only in Jesus Christ. Jesus indicated the way when he said: "I am the way, the truth and the life" (John 14:6). He taught us not only not to engage in revenge, but to defeat evil with good. He said: "You have learnt how it was said: Eye for eye and tooth for tooth. But I say this to you: offer the wicked man no resistance. On the contrary, if anyone hits you on the right cheek, offer him the other as well" (Matthew 5:38-39). This makes me think of Ven. Maha Ghosananda's rendering of the one of the teachings of Buddha: "When we are wronged, we must set aside all resentment and say, 'My mind will not be disturbed . Not one angry word will escape from my lips; I will remain kind and friendly, with loving thoughts and no secret malice.'"

4. Hope rescues us from discouragement. We are enabled to begin anew by perceiving around us numerous "signs of hope": the growing solidarity among people in our time, especially with the poor and destitute, the desire for justice and peace, voluntary service, the return of the search for transcendence, an awareness of human dignity and of the rights which flow from it, attention to the environment, etc. I wish to mention here a particular sign of hope, which Pope John Paul II has underlined, namely interreligious dialogue.

5. People of hope are, at the same time, realists who do not close their eyes to reality with all its positive and negative aspects. We cannot turn a blind eye to the dramatic crises of our world: the wars between different countries, civil wars, terrorism in all its forms, injustice which is forever widening the gap between rich and poor, hunger, the lack of shelter, unemployment - especially among the youth, globalization without solidarity, the heavy burden of external debt, the problem of drugs, immorality, abortion. The list could be extended. Nevertheless the small lamp of hope must always remain alight, shining on the paths leading humanity to a better future.

6. We Christians and Buddhists, embarked on our respective spiritual paths, can work together to give increased hope to humanity. Yet first we must accept our differences and show each other mutual respect and true love. This will render us more credible, and we shall be for humanity a further sign of hope in addition to those which exist already.

7. It is in this spirit that I convey to you once again, dear Buddhist friends, my best wishes for the feast of Vesakh. Cardinal Francis Arinze, President. (Message for Vesakh 1998.)

One will notice how Francis "Cardinal" Arinze capitalized the word "nativity" twenty years ago in association with the birth of Buddha.

One will also notice that Arinze did not tell the Buddhists that Our Blessed Lord and Saviour Jesus Christ is the Way, the Life and the Truth for "us Christians," never once exhorting the Buddhists to convert.

Indeed, Arinze compared the "teachings" of one of Buddhism's false priests to those of the Second Person of the Blessed Trinity made Man in Our Lady's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, going on to say that Christians and Buddhists "can work together to give increased hope to humanity" while respecting their differences and showing "mutual respect and true love" to each other. This is a concession that the beliefs of false religions can give "increased hope to humanity," increasing our "credibility" as a "sign of hope."

This is, of course, far, far, from the teaching of the Catholic Church. It is far, far from the work of the great missionaries, such as Saint Francis Xavier, who sought to convert the Buddhists and who mocked their false beliefs:

As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.) 

Buddhism is evil. All false religions are evil. God wants them eliminated by means of the conversion of their adherents. He wants their places of devil worship to be destroyed or transformed into Catholic church buildings. The Catholic Church does not need to work "together" with the devil-worshiping Buddhists to make herself more "credible" in the eyes of the world, although this certainly could be true in the case of the counterfeit church of conciliarism.

Nothing has changed in twenty years, has it?

Readers will see that there is a perfect continuum in the “Happy Vesakh” messages from twenty years ago under “Saint John Paul II” and two of Jean-Louis Tauran’s “Happy Vesakh” message demonstrated a continuum from “Saint John Paul II” to Joseph Alois Ratzinger/Benedict XVI, who appointed Tauran to his present position, and to the Argentine Apostate himself:

Dear Buddhist friends,

1. The forthcoming feast of Vesakh/Hanamatsuri offers a welcome occasion to send you, on behalf of the Pontifical Council for Interreligious Dialogue, our sincere congratulations and cordial best wishes: may this feast once again bring joy and serenity to the hearts of all Buddhists throughout the world. This annual celebration offers Catholics an opportunity to exchange greetings with our Buddhist friends and neighbours, and in this way to strengthen the existing bonds of friendship and to create new ones. These ties of cordiality allow us to share with each other our joys, hopes and spiritual treasures.

2. While renewing our sense of closeness to you, Buddhists, in this period, it becomes clearer and clearer that together we are able not only to contribute, in fidelity to our respective spiritual traditions, to the well-being of our own communities, but also to the human community of the world. We keenly feel the challenge before us all represented, on the one hand, by the ever more extensive phenomenon of poverty in its various forms and, on the other hand, by the unbridled pursuit of material possessions and the pervasive shadow of consumerism.

3. As recently stated by His Holiness Pope Benedict XVI, poverty can be of two very different types, namely, a poverty “to be chosen” and a poverty “to be fought” (Homily, 1st January 2009). For a Christian, the poverty to be chosen is that which allows one to tread in the footsteps of Jesus Christ. By doing so a Christian becomes disposed to receive the graces of Christ, who for our sake became poor although he was rich, so that by his poverty we might become rich (Cf. 2 Corinthians 8, 9). We understand this poverty to mean above all an emptying of self, but we also see it as an acceptance of ourselves as we are, with our talents and our limitations. Such poverty creates in us a willingness to listen to God and to our brothers and sisters, being open to them, and respecting them as individuals. We value all creation, including the accomplishments of human work, but we are directed to do so in freedom and with gratitude, care and respect, enjoining a spirit of detachment which allows us to use the goods of this world as though we had nothing and yet possessed all things (Cf. 2 Corinthians 6, 10).

4. At the same time, as Pope Benedict noted, “there is a poverty, a deprivation, which God does not desire and which should be fought; a poverty that prevents people and families from living as befits their dignity; a poverty that offends justice and equality and that, as such, threatens peaceful co-existence (l.c.).” Furthermore, “in advanced wealthy societies, there is evidence of marginalization, as well as affective, moral, and spiritual poverty, seen in people whose interior lives are disoriented and who experience various forms of malaise despite their economic prosperity” (Message for World Day of Peace 2009, n. 2).

5. Whereas we as Catholics reflect in this way on the meaning of poverty, we are also attentive to your spiritual experience, dear Buddhist friends. We wish to thank you for your inspiring witness of non-attachment and contentment. Monks, nuns, and many lay devotees among you embrace a poverty "to be chosen" that spiritually nourishes the human heart, substantially enriching life with a deeper insight into the meaning of existence, and sustaining commitment to promoting the goodwill of the whole human community. Once again allow us to express our heartfelt greetings and to wish all of you a Happy Feast of Vesakh/Hanamatsuri. (Message to Buddhists for the Feast of Vesakh/Hanamatsuri 2009, April 3, 2009.) 

The life of a Buddhist monk "spiritually enriching life with a deeper insight into the meaning of existence, and substantially enriching life with a deeper insight into the meaning of existence, and sustaining commitment to promoting the goodwill of the whole human community"?

Isn't the the true God of Divine Revelation just offended by this just a little bit?

Where is the concern for Divine Truth, for the honor and glory and majesty of the Most Blessed Trinity?

There is none.

Let us fast forward to 2017:

Dear Buddhist Friends,

1. In the name of the Pontifical Council for Interreligious Dialogue, we extend our warmest greetings and prayerful good wishes on the occasion of Vesakh. May this feast bring joy and peace to all of you, to your families, communities and nations.

2. We wish to reflect this year on the urgent need to promote a culture of peace and nonviolence. Religion is increasingly at the fore in our world today, though at times in opposing ways. While many religious believers are committed to promoting peace, there are those who exploit religion to justify their acts of violence and hatred. We see healing and reconciliation offered to victims of violence, but also attempts to erase every trace and memory of the “other”; there is the emergence of global religious cooperation, but also politicization of religion; and, there is an awareness of endemic poverty and world hunger, yet the deplorable arms race continues. This situation requires a call to nonviolence, a rejection of violence in all its forms.

3. Jesus Christ and the Buddha were promotors of nonviolence as well as peacemakers. As Pope Francis writes, “Jesus Himself lived in violent times. Yet, He taught that the true battlefield, where violence and peace meet, is the human heart: for ‘it is from within, from the human heart, that evil intentions come’ (Mk7:21)” (2017 Message for the World Day of Peace, Non-Violence: A Style of Politics for Peace, no. 3). He further emphasises that “Jesus marked out the path of nonviolence. He walked that path to the very end, to the cross, whereby He became our peace and put an end to hostility (cf.Eph2:14-16)” (ibid.). Accordingly, “to be true followers of Jesus today also includes embracing His teaching about nonviolence” (ibid.).

4. Dear friends, your founder, the Buddha also heralded a message of nonviolence and peace. He encouraged all to “Overcome the angry by non-anger; overcome the wicked by goodness; overcome the miser by generosity; overcome the liar by truth.” (Dhammapada, no. XVII, 3). He taught further that “Victory begets enmity; the defeated dwell in pain. Happily the peaceful live, discarding both victory and defeat.” (ibid. XV, 5). Therefore, he noted that the self-conquestis greater than the conquest of others: “Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself” (ibid, VIII, 4).

5. In spite of these noble teachings, many of our societies grapple with the impact of past and present wounds caused by violence and conflicts. This phenomenon includes domestic violence, as well as economic, social, cultural and psychological violence, and violence against the environment, our common home. Sadly, violence begets other social evils, and so “the choice of nonviolence as a style of life is increasingly demanded in the exercise of responsibility at every level […] ”(Address of His Holiness Pope Francis on the Occasion of the Presentation of the Letters of Credence, 15 December 2016).

6. Though we recognize the uniqueness of our two religions, to which we remain committed, we agree that violence comes forth from the human heart, and that personal evils lead to structural evils. We are therefore called to a common enterprise: to study the causes of violence: to teach our respective followers to combat evil within their hearts; to liberate both victims and perpetrators of violence from evil; to bring evil to light and challenge those who foment violence; to form the hearts and minds of all, especially of children, to love and live in peace with everyone and with the environment; to teach that there is no peace without justice, and no true justice without forgiveness; to invite all to work together in preventing conflicts and rebuilding broken societies; to urge the media to avoid and counter hate speech, and biased and provocative reporting; to encourage educational reforms to prevent the distortion and misinterpretation of history and of scriptural texts; and to pray for world peace while walking together on the path of nonviolence.

7. Dear friends, may we actively dedicate ourselves to promoting within our families, and social, political, civil and religious institutions a new style of living where violence is rejected and the human person is respected. It is in this spirit that we wish you once again a peaceful and joyful feast of Vesakh!

Cardinal Jean-Louis Tauran
President (Message on the occasion of the Buddhist Festival of  Vesakh/Hanamatsuri 2017, 22 April 2017.) 

Pantheists of the world unite!

We are eyewitnesses to natural disasters that should serve as a clear sign to Catholics that God is chastising us at the present moment, and the conciliarists pat the Buddhists on the back for sharing their concern for "improving" the environment? How are the Buddhists going to "improve" the physical environment of the earth?

Moreover, it is a lie to contend that "Christians and Buddhists have a profound respect for human life." Most sects of Buddhism support baby-killing in at least some circumstances. No less than a Buddhist authority than the Dalai Lama himself believes that each individual circumstance is different, providing women with an opportunity to use their "conscience" to determine how to act: 

The current Dalai Lama of Tibetan Buddhism, Tenzin Gyatso, has referred to abortion as a sin against "non-violence to all sentient beings". However, he has also stated that abortion might be permissible in specific, limited circumstances, "Of course, abortion, from a Buddhist viewpoint, is an act of killing and is negative, generally speaking. But it depends on the circumstances. If the unborn child will be retarded or if the birth will create serious problems for the parent, these are cases where there can be an exception. I think abortion should be approved or disapproved according to each circumstance." (Dalai Lama and Abortion.)

Other sects are almost openly permissive of abortion.

"Christians and Buddhists" have a profound respect for human life"?

This is a lie from the liars in the counterfeit church of conciliarism.

Buddhists have a profound respect for human life?

Go tell that to the Catholic Martyrs of Thailand, who were killed by those "peace loving" friends of the environment, the Buddhists:

Our thrilling story begins in Songkhon, a Catholic village on the Thai side of the mighty Maekhong River as it flows along the North Eastern border. The people of Songkhon were all Catholics and since the beginning they have always been in the Archdiocese of Thare-Nongseng.

The year 1940 was a time of fear and uncertainty in many areas of the world. Nazism was on the march in Europe and in Asia, imperialism was spreading rapidly. In Thailand, people felt fearful and threatened and a foreign faith was an obvious scapegoat, although Catholicism had already been in Thailand over three hundred and fifty years. In this tense atmosphere the usually tolerant Thais forsook their normal friendliness and began a religious persecution.

So it happened that in the winter of 1940, the police moved into Songkhon. Their first hostile act was to banish and then deport the parish priest. With guns in their hands, they then went from door to door intimidating the good simple people of the village and ordering them to abandon their faith in Christ. Naturally the people were nervous and frightened by they remained quiet and steadfast.

Living in Songkhon were two Sisters of the Congregation of the Lovers of the Holy Cross: Sister Agnes and Sister Lucia. There was also an excellent catechist, Mr. Philip Siphong. Since their pastor had been deported, these three good people felt responsible for the Catholic community and were in charge of the village school.

Mr. Siphong gave both moral and physical support to the worried people by visiting each house, praying with each family and speaking words of encouragement and strengthening their faith. The police were naturally furious at this act of rebelliousness and decided to get rid of Mr. Philip Siphong.

So in early December 1940 the police sent a letter to Philip supposedly from the Sheriff of Mukdahan requesting him to go to Mukdahan to meet the Sheriff. The people were suspicious and they warned Philip about the false letter and not to trust the police. They also told Philip that the police had every intention of killing him. However this good man told the people that if that was the case, then he, Philip Siphong was prepared to die for his Faith. Eventually he set out with the police for Mukdahan. Actually when they got the poor man into the forest the police shot him dead. So on December the 16th 1940 Mr. Philip Siphong died for his Faith and became the first of the Seven Holy martyrs of Thailand.

When the two Sisters Agnes and Lucia heard the news of the death of their faithful catechist, they were both saddened and very frightened. Nevertheless they continued their care of the school and their guidance of the community. Each day the children of the village came to the convent to be taught and catechised.

The police on their part kept up their pressure on the Sister and the local community. They tried to frighten everyone by firing their rifles in the air and by shouting at the people. They kept reminding the villagers of the murder of Philip by warning the people. "We'll get rid of all of you."

The children like everyone else were terrified of the police but the Sisters encouraged the children and themselves by saying that if the police killed them, they would be martyrs for Jesus.

On the Christmas Day. Mr. Lue, the police officer in charge of Songkhon, came to the Sister' house. On arrival he discovered the Sisters were instructing the children in their Catholic Faith. The officer was furious and berated the Sisters: "I've told you many times not to speak about Jesus. You must not mention god in Thailand, otherwise I'll kill you all." Sister Agnes who was the elder Sister, conscious of her role, in turn became indignant. She confronted the police officer saying: "Mr. Policeman, do you mean to say that you will kill us all because we are Catholics and loyal to our Catholic Faith. Do you really mean that, Mr. Policeman?"

Mr. Lue replied: "Yes I do, I will kill all of you if you continue to talk about God like this."

Sister Agnes with rising indignation and raised her voice saying to the officer: "Be sure you have sufficient guns and bullets." "Oh yes, we have enough guns and bullets to kill all of you." Mr. Lue retorted.

"Then be sure you polish the barrels of your guns lest the bullets get stuck." Countered the brave Sister Agnes. "Yes, we will." concluded the policeman.

On the evening of that same Christmas Day, the Sister prepared some coconut oil and sent a small bottle of it to the police so that they could clean and polish their gun barrels. Then the brave Sisters began preparing themselves and their companions for their coming martyrdom, by prayers and hymns' singing throughout the night.

Late that same night, our inspired Sister Agnes sat down and wrote a letter to the police. It is a document of utter simplicity and of a lively faith. 

"To the Chief Police in Songkhon

"Yesterday evening you received your order to wipe out, definitely, the Name of God, the Only Lord of our lives and minds. We adore Him only, Sir. A few days earlier, you had mentioned to us that you would not wipe out the Name of God and we were rather pleased with that in such a way that we put away our religious habits which showed that we were His handmaids. But it not so today. We do profess that the religion of Christ is the only true religion. Therefore, we would like to give our answer to your question, asked yesterday evening which we did not have a chance to respond because we were unprepared for it. Now we would like to give you our answer. We are asking you to carry out your order with us. Please do not delay any longer. Please carry out your order. Please open the door of heaven to us so that we can confirm that outside the Religion of Christ no none can go to heaven. Please do it. We are well prepared. When we will be gone we will remember you. Please take pity on our souls. We will be thankful to you and will be grateful to you for it. And on the last day we will see each other face to face.

"Do wait and see, please. We keep your commands, oh God, we wish to be witnesses to You, dear God. We are: Agnes, Lucia, Phuttha, Budsi, Buakhai, Suwan. We would like to bring little Phuma along with us because we love her so much. We have already made up our minds, dear Sir."

This letter is such a simple yet moving and powerful Gospel of faith that reminds us that the faith witnessed in the early church in roman times is still alive and potent in Thailand in our own time. The diocesan archives now have Sister Agnes's wonderful profession of faith statement.

The police reacted quickly. On the following afternoon of the 26th of December 1940 on the feast of St. Stephen the first martyr, they arrived at the convent and shouted: "Are you ready, Sisters? If you are, go straight to the bank of the Maekhong." But Sister Agnes objected, "No, that is not the place for us to die for Christ. We must go the cemetery, the holy place."

In line they walked to the cemetery singing hymns and calling to the people.

"Good-bye, we are going to Heaven, we are going to become martyrs for Christ." How these brave and noble women remind us once again of the martyrs of ancient Rome, joyfully entering the arena for the love of Jesus Christ.

Seeing the police marching the children and Sisters to the cemetery, the people of the village realized that the police were going to kill them there. They too followed the Sisters and their companions wishing to die with them. However the policed brushed the people aside with their rifles saying angrily: "We only intend to kill those in the line."

A young girl named Suwan was one of those in the line. She was willing to become one of Christ's Martyrs but her father upon hearing what was happening rushed to the scent to rescue his little daughter. Suwan on her part clung to Sister Agnes begging him: "Mother Agnes, help me please, I want to die with you and go to Heaven." "But you are too young to die" said her father and he snatched her away and carried her back home where he locked her in a room.

On arrival at the cemetery the brave women knelt down beside a fallen tree trunk. They continued praying and hymn-singing fervently in that crucial atmosphere.

Sister Agnes turned and addressed the police: "You may kill us but you cannot kill the Church and you cannot kill God. One day the Church will return to Thailand and will flourish more than ever. You will see with your own eyes that what I am now saying, will come true. So we thank you from our hearts for killing us and sending us to Heaven. From there we will pray for you." Once again her words echoed those of many great martyrs before her.

Then turning to her companions, Sister Agnes said, "My dear friends, we will soon be in Heaven."

On the cross, Jesus said to the thief, "This day you will e with me in Paradise," (Lk.23:43) When all were ready, Sister once more addressed the police saying: "Mr. Policeman, we are ready, please do your duty."

Immediately the police opened fire and left the cemetery shouting to the people, "Bury them like dogs, for they are bad people." The poor villagers who were watching the scene from behind nearby bushes, rushed forward and began to shake the bodies to see who was alive or dead. They found that both Sister Agnes and Phorn were still alive but badly wounded. 

Looking around, Phorn asked: "Where is heaven?" She understood from the Sisters' teaching that if one died a martyr one went straight to Heaven, but looking around Phorn saw not Heaven but a crowd of villagers. Sister Agnes on her part enquired: "where are the police?" They've left already." someone spoke out. "Then you better call them back I'm not dead yet:' said the brave sister Agnes. So one of the villagers returned to the village to inform the police that Sister Agnes and Phorn although badly wounded were still alive.

In the meantime another girl called Sorn who hand knelt at the end of the line stood up and looking around exclaimed: "Where is heaven?" Seeing that her clothes were spattered with blood the people enquired if she was hurt. "I'm afraid not, I don't feel any pain," Sorn replied. She then examined herself more closely but found no bullet wounds. "You'd better run home," she was advised: "as the police will soon be back here." So the little girl ran home. (She is still alive, healthy and living in Songkhon. She is also an excellent catechist.) In a short time the police returned to the cemetery and killed the wounded Sister Agnes and Phorn.

In all, six good and holy women were dead and the villagers buried them hurriedly, placing two bodies in each grave for they had not the time to make coffins. Thus were these brave and noble women of Songkhon laid to rest.

Many eye witnesses including those who took part in the burial of our brave martyrs are still alive. They are proud and grateful to recall, the bravery, the loyalty to Christ and the wonderful faith displayed on that momentous day, the 26th December 1940 by the Holy martyrs of Songkhon  (The Martyrs of Thailand) 

The year 1940 was just seventy-eight years ago. The Buddhists have changed in the past seventy-eight years?

Go tell that to the Catholics in parts of India and Sri Lanka today who are suffering at their hands.

Buddhists have a profound "respect" for human life?

Go tell that to the Catholic Martyrs of Kyoto, Japan, among whom is counted a married woman, Tecla Hashimoto, who was martyred while carrying her preborn child:

The location, about three hundred meters from Hokoji Temple, was the busiest place in the city. The temple, affectionately called the “Big Kyoto Buddha,” was modeled after the “Big Buddha” temple in Nara. Years later, in 1798, the “Big Kyoto Buddha” was struck by lightning and completely destroyed. All that remains today is a huge temple bell, bearing silent witness to the events narrated below.

On the river bank was a plot of land 50 meters long and 25 meters wide where a huge pile of kindling, wood beams and trash taken from the condemned Christians’ homes, was piled high around 27 large cross-like stakes.

The official in charge, Katsushige Itakura, was the governor of Kyoto. As a young man, he had been a Buddhist priest. Itakura knew that in executions by fire, the kindling was set away from the victims, allowing the flames to prolong the suffering. This special torture could cause some to give up their faith and recant. But Itakura also realized that with these faithful Christians, there was little hope of recanting. For this reason he had pity on the victims, and ordered the kindling placed as close as possible to them, so their sufferings would be brief.

The victims were bound two to each cross, back-to-back. The leader of the martyrs was John Hashimoto, who, with his wife Tecla and their five children, drew sympathetic glances from the bystanders. Tecla was expecting her seventh child.

To celebrate her martyrdom, she wore a stately, white silk veil that reached to her feet. The sight of this young mother and her five children as they walked to their crosses brought tears to the eyes of many. She clutched her three-year-old daughter Luisa, as her 12-year-old son Toma was tied to her cross at her right side. Eight-year-old Francisco was tied to her left. Her six-year-old Pedro and 13-year-old Katarina were tied together to another cross close by.

When the fires were lit, the night sky shone brilliantly with flames leaping from the ghastly funeral pyre. All of the martyrs began praying and singing hymns. When Katarina cried that she could no longer see because of the smoke, her mother shouted, “Sing out the names of Jesus and Mary.”

The raging flames soon brought an early end, leaving onlookers stunned by the sublime sacrifice of the parents and the heroic bravery of the children. That evening, the Catholics secretly buried about 30 bodies found in the ashes. The location of this mass grave, somewhere in Kyoto, remains unknown to the present day.

The eldest child of the Hashimoto family, Miguel, was not home when the rest of the family was arrested. Later he appeared at the prison declaring his intention to join his family as a martyr too, but he was turned away, since his name was not on the list of the condemned. Instead, he was admonished by the prison officials to return home and think about carrying on the family name.

The pastor, Father Diego Ryosetsu Yuki, had been hearing confessions when the Christians were arrested. He and a foreign priest witnessed the martyrdoms, and provided what remains one of the most detailed accounts in the history of martyrdoms in Japan. Several years later, Father Yuki himself was martyred and is among the 188 beatified.

Those early Christians, all spiritual children of Saint Francis Xavier, died in the early years of the 17th century. They will join 42 canonized saints and 205 other “blesseds” who adorn the pages of Japan’s 400 years of Christian history. (The Great Kyoto Martyrdom. This article is written by a priest in the conciliar structures; thus the reference to "canonization" of these martyrs. There are, however, other excellent articles maintained on the site where this article was found. The site is Tecla Hashimoto.) 

Ah, yes, those "peace loving," planet-caring Buddhists. Happy Vesakh?

I don't think so.

For to do wish a "Happy Vesakh" to those steeped in the false religion of Buddhism is to violate the First Commandment.

The paradoxes of conciliarism are such that the Thai martyrs, whose story was recounted earlier in this article, who professed the true Faith and would give the idolatry of Buddhism no quarter whatsoever, were "beatified" by Karol Wojtyla/John Paul II in 1989 while the conciliar authorities in the Vatican continue to wish the devil-worshiping Buddhists a happy "feast of Vesakh" each and every year without fail. The Buddhists worship devils. Devils. How can any right-thinking Catholic express "best wishes" to devil worshiping pantheists on their diabolical "feasts"? The three phases of Buddha indeed. The three phases of Buddha's life were fat, fatter and fattest.

Pope Pius XI, writing in Ad Salutem, August 30, 1930, explained the teaching, Saint Augustine of Hippo on false religions:

Let us add a word further. Augustine set the mark, or more truly, the fiery brand of his condemnation on the moral infamy of Greek and Roman paganism. And yet yearning for such a religion has been seen to infatuate, even in our day, certain writers, shallow and even licentious, who extol such a cult for its beauty and fitness and attractiveness. Again, knowing thoroughly his contemporaries and their unhappy forgetfulness of God, with a pen at one time caustic, at another indignant, he scored in his pages all the compulsion and folly, all the outrages and lust, introduced into man's life by the demons through the worship of false gods. There can be no salvation in the ideal of the earthly City, as it sets before its eyes a vain picture- of completeness and perfection. For scarcely anyone will take such an ideal seriously or, if he does, the prize he wins will be only the satisfaction of empty and fleeting glory. (Pope Pius XI, Ad Salutem, August 30, 1930.)

The apostasy is all there for those who have the eyes of the true Faith to see.

Unfortunately, of course, many people cannot see. I didn't see this clearly for far too long. It is sometimes difficult to accept the truth about any situation, no less than that facing the Church Militant on earth today. So many people who have come to recognize that the Catholic Church cannot be responsible for the words and actions of the conciliarists are charged by some of their closest friends—even by their spouses—with "schismatic" or "disloyal" or that they are engaging in "calumniating the 'pope.'" Truth, however, must take us where it will. I get so many notes from men and women whose spouses are unwilling to accept that the conciliarists are blaspheming God. There is so much suffering in so many families. Alas, this is the path to Heaven. None other.

The conciliar revolutionaries are the very antitheses of the Holy Apostles, upon whom—and, of course, Our Lady and the other disciples—God the Holy Ghost descended in tongues of flame on this very day, Pentecost Sunday. Saint Peter, our first pope, preached to the Jews about the necessity of converting to the Holy Faith. Each of the Apostles, save for Saint John the Evangelist, died a martyr’s death as they preached the Holy Faith to Jews and Gentiles alike.

The current crop of conciliar revolutionaries is what their predecessors have been for the past nearly sixty years: Anti-Apostles. Each and every single one of them.

Everything gets revealed on the Last Day at the General Judgment of the Living and the Dead, and those who wag their fingers at people who are simply adhering, despite their own sins and solely by the graces sent to them by Our Lady, to everything that the Catholic Church has taught from time immemorial without any shadow of change or alteration, may be in for a little bit of surprise at that time as all of the self-delusion of the present moment is replaced in a blinding flash with the light of Truth Himself, Christ the King, Who bestow His favor upon no kind of falsehood, including false religions, each of which is held in great esteem by the agents of Antichrist in the counterfeit church of conciliarism.

May the Glorious Mysteries of Our Lady’s Most Holy Rosary that we pray today and through the Octave of Pentecost help us to call to mind the eternal reward that awaits us if we simply keep our hands to the plow as Catholics who make no compromise to error or falsehood of any kind at any time or for any reason.