A Manifesto For Christ The King

by Thomas A. Droleskey

A group of naturalists of the "conservative" strip will issue what they are calling "The Mount Vernon Manifesto" today as a means of uniting "social" and "economic" "conservatives" in their shared beliefs that the best way to restore limited government in the United States of America is to return to a strict adherence to the actual language of the Constitution of the United States of America.

As one trained in the theory of the American founding and in constitutional law and its interpretation, there is much in the language of the Constitution of the United States of America that can serve the cause of limited government quite well. Holy Mother Church, as I have noted on this site repeatedly, can adapt herself to any legitimate form of government by which men choose to be governed, requiring only that the civil state recognize her as the true religion and its officials seek the common temporal good in light of man's Last End, subordinating public policy to the binding precepts of the Divine Positive Law and the Natural Law in all that pertains to the good of souls. Other than that, of course, men are free to choose a form of national/sub-national government organization (unitary, confederal, federal) and to make whatever structural arrangements (presidential-congressional, parliamentary-ministerial, monarchical, etc.) they deem to be appropriate for their circumstances.

Absent a recognition of the Catholic Church as the true religion of her right to interpose herself as a last resort following the exhausting of her Indirect Power of teaching and preaching and exhortation to circumscribe actions contrary to the good of souls, no amount of institutional arrangements will prevent the ultimate rise of the monster civil state that is upon us at the present time. The founders of the United States of America did not understand this, thereby establishing a framework for limited government, which is indeed what they desired to provide, that was bound to disintegrate over time as it is impossible for men to govern themselves individually or to govern nations collectively with others if they do not submit themselves to the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ entrusted exclusively to His Catholic Church and if they do not have belief in, access to, and cooperation with Sanctifying Grace.

Indeed, the founders of the United States of America had a myopic view of history that was shaped by the influences of Protestantism and the welter of Judeo-Masonic forces that came together during the so-called Age of the Enlightenment. They failed to recognize that the abuses they attributed to King George III were the direct result of the overthrow of the Social Reign of Christ the King in England wrought by King Henry VIII in 1534. We are suffering from the tyranny of statism at the present time for the same reason, that is, because King Henry Tudor set the English-speaking world on the path to naturalism that leads ultimately to the triumph of statism when he had himself declared supreme head of the "church" in England. King Henry VIII thus set himself up as an absolute monarch who could be checked by no power on the face of the earth, including the very body, the Catholic Church, that the Second Person of the Most Blessed Trinity made Man in Our Lady's Virginal and Immaculate Womb by the power of God the Holy Ghost, established to exercise His own Social Reign over men and their nations.

The modern "state" has become the true secular "church" from which one one may legitimately dissent because it is founded in a manifest rejection of the Sacred Rights of Christ the King, He who has made us truly free from the tyranny of sin and the power of eternal death by having offered Himself up once in time on the Holy Cross to His Co-Equal and Co-Eternal Father in Spirit and in Truth in atonement for our sins, a propiatory offering that is re-presented in an unbloody manner every day when a true bishop or a true priest offers the unbloody re-presentation of that same Sacrifice of Calvary that is the Holy Mass. No secular, interdenominational, non-denominational, naturalistic or ideological "manifesto" can ever take place the Social Reign of Christ the King as the one and only means by which the exercise of governmental power may be kept truly limited in a just pursuit of the common temporal good undertaken with a view to advance the sanctification and salvation of its citizens.

As the "Mount Vernon Manifesto" ignores these truths, believing that a return to "constitutional" principles can save the day even though those principles have brought us to our current situation of statism, perhaps it is wise to review once again the influences of Protestantism and Judeo-Masonry (whose influences were examined yesterday in Not A Mention of Christ the King) upon American national life, recognizing that Protestantism is and will always remain a diabolical revolution against the Divine Plan that God Himself instituted to effect man's return to Him through the Catholic Church.

Basic Facts Ignored by the Authors of the "Mount Vernon Manifesto"

Mindful of the fact that each one of our own Actual Sins has added to the foul miasma afflicting the Church Militant and the world-at-large at this time, it is important to point out once again some of the proximate evils that are responsible for convincing so many believing Catholics that it is neither wise or prudent or necessary to insist that Catholicism is the one and only foundation of personal and social order.

1. The Protestant Revolt is the proximate source of the social evils we face in the world today:

Protestantism is evil. It is from the devil. It is not--and never can be--a source of personal salvation or social order.

2. The Protestant Revolt removed the check provided by the Catholic Church against abuses of civil power:

The civil state has grown exponentially over the course of time as Protestantism rejects the existence of a visible, Divinely-instituted, hierarchical body, Holy Mother Church, has having any right from God to intervene, albeit as an absolute last resort after her indirect power of teaching and preaching and exhortation, with those exercising civil power when the good of souls demands her motherly intervention. There is thus nothing beyond the arbitrary whims of men (whether expressed by a dictatorship or by the "will of the people") to determine the limits, if any, of the exercise of civil power.

3. Judeo-Masonry has institutionalized the overthrow of the Social Reign of Reign of Christ the King and instituted the Reign of Man:

Social discourse and public policy in the modern civil state have been corrupted by Protestantism and by Judeo-Masonry. Most men, including most Catholics, believe that it is not necessary to subordinate everything in personal and social life to the Deposit Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to His Catholic Church for Its infallible explication and eternal safekeeping. It is thus possible, we are told, to conduct personal and social affairs naturalistically without referencing that Deposit of Faith and without having belief in, access to and cooperation with the Sanctifying Offices of the Catholic Church to root out sin from one's life and to grow in sanctity.

4. Protestantism and Judeo-Masonry convince Catholics, therefore, that there is something short of Catholicism that can serve as the foundation of social order:

As Catholics breathe the air of Protestantism and Judeo-Masonry, which is the air of semi-Pelagianism (the belief that we more or less stir up "graces" within ourselves and that we are more or less "self-redemptive), they become influenced over the course of time into believing that Catholicism simply is not the "only" means by which to know personal and social order. They become duped by naturalism, reducing everything to but the natural level without seeking to pursue the common temporal good in light of their Last End, which can be accomplished only by adhering to the totality of the Catholic Faith without one iota of dissent.

Father Frederick Faber explained how easy it is to believe in the modern spirit of secular self-redemption:

All devotions have their characteristics; all of them have their own theological meanings. We must say something, therefore, upon the characteristics of the devotion to the Precious Blood. In reality the whole Treatise has more or less illustrated this matter. But something still remains to be said, and something will bear to be repeated. We will take the last first. Devotion to the Precious Blood is the devotional expression of the prominent and characteristic teaching of St. Paul. St. Paul is the apostle of redeeming grace. A devout study of his epistles would be our deliverance from most of the errors of the day. He is truly the apostle of all ages. To each age doubtless he seems to have a special mission. Certainly his mission to our is very special. The very air we breathe is Pelagian. Our heresies are only novel shapes of an old Pelagianism. The spirit of the world is eminently Pelagian. Hence it comes to pass that wrong theories among us are always constructed round a nuclear of Pelagianism; and Pelagianism is just the heresy which is least able to breathe in the atmosphere of St. Paul. It is the age of the natural as opposed to the supernatural, of the acquired as opposed to the infused, of the active as opposed to the passive. This is what I said in an earlier chapter, and here repeat. Now, this exclusive fondness for the natural is on the whole very captivating. It takes with the young, because it saves thought. It does not explain difficulties; but it lessens the number of difficulties to be explained. It takes with the idle; it dispenses from slowness and research. It takes with the unimaginative, because it withdraws just the very element in religion which teases them. It takes with the worldly, because it subtracts the enthusiasm from piety and the sacrifice from spirituality. It takes with the controversial, because it is a short road and a shallow ford. It forms a school of thought which, while it admits that we have an abundance of grace, intimates that we are not much better for it. It merges privileges in responsibilities, and makes the sovereignty of God odious by representing it as insidious. All this whole spirit, with all its ramifications, perishes in the sweet fires of devotion to the Precious Blood.

The time is also one of libertinage; and a time of libertinage is always, with a kind of practical logic, one of infidelity. Whatever brings out God's side in creation, and magnifies his incessant supernatural operation in it, is the controversy which infidelity can least withstand. Now, the devotion to the Precious Blood does this in a very remarkable way. It shows that the true significance in every thing is to be found in the scheme of redemption, apart from which it is useless to discuss the problems of creation. (Father Frederick Faber, The Precious Blood, written in 1860, republished by TAN Books and Publishers, pp. 258-259.)

 

The influence of Protestantism and Judeo-Masonry upon Catholics in a pluralistic society is most malignant, eating away most slowly at their sensus Catholicus to such an extent that those who insist upon Catholicism as the one and only foundation of personal and social order are seen as the problem as pluralism and religious indifferentism and various cultural trends (including those "fashions" that lead women into dressing more and more immodestly and to don masculine attire almost unthinkingly) that emanate from Protestants and Jews and Freemasons and other enemies of the Faith are accepted most sheepishly. Indeed, those who reject such influences are condemned as "unrealistic" or "idealistic."

5. Our Protestant and Judeo-Masonic system of civil governance and popular culture leads to the acceptance of an ever increasingly higher and higher dose of the so-called "lesser" evil:

The passive, uncritical acceptance of one evil after another as "normal" in a pluralistic society under the control of the influences of Protestantism and Judeo-Masonry accustoms Catholics to accept more and more evils with equanimity, oblivious to the fact that Our Blessed Lord and Saviour Jesus Christ suffered His Agony in the Garden of Gethsemane as He saw how sin, the very antithesis of His Sacred Divinity, was to be promoted with such ease in the world and with such ready acceptance by so many of His own Catholic people. Distracted by the apparent "greater evil," many Catholics minimize, sometimes to the point of being absolutely silent about, the grave evils supported by the naturalists of the false opposite of the "right."

This is, of course, the syndrome of boiling the frog alive very slowly in a pot as lukewarm water is heated gradually to the boiling point as his amphibious body adjusts to the changes in each elevate of the water's temperature. Catholics have been boiled alive by Protestantism, which is evil and thus of the devil, and Judeo-Masonry without even knowing it.

No one who supports a single, solitary abortion, whether chemical or surgical, is pro-life.

No one who supports the systematic destruction of the innocence of the young by means of explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments is pro-family.

No one who supports the intentional bombing of innocent civilians in a foreign country during an unjust, unprovoked invasion and occupation of that country is an agent of "peace."

No one who believes the diabolical lie of American "exceptionalism" is a friend of Christ the King, Whose true Faith is the foundation of social order, not American "exceptionalism."

6. Protestantism leads to a reliance upon the "written word" as the foundation of all human thought and action:

The diabolical lie of Protestantism is founded upon a rejection of the visible, hierarchical Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope, and upon the rejection of Sacred Tradition as a source of Divine Revelation. Protestants rely only on the "written word," that is Sacred Scripture, as the one and only source of Divine Revelation. Nothing that's not "written down" can be justified as having been revealed definitively by God.

Alas, these twin fundamental cornerstones of Protestant belief carry with them the seeds of Protestantism's self-destruction as it mutates endlessly into thousands of different sects and renders the Bible in a relativistic mush of contradictions. Rejecting Sacred Tradition and the teaching authority of the Catholic Church, Protestants rely upon "individual interpretation" of the Bible, which can result in only one thing: the continuous, uninterrupted deconstruction of the Bible by succeeding generations of Protestants. If there is no ultimate authority to guide men as to the meaning of the words in Sacred Scripture, you see, then there is no recourse when a "believer" puts a novel interpretation on a particular message. The "believer" can always say, "Who are you to tell me this passage means what you say it means. I am my own interpreter of the Bible, am I not?" This is the path to unbelief in Protestantism that played a very important part in paving the way also for the rise of Modernism in the Catholic Church.

A written constitution that admits of no higher authority than the text of its own words is as defenseless in the hands of "liberal, activist" judges as the Bible is in the hands of Protestants. Why should "liberal, activist" judges respect the words of the United States Constitution and/or the "intentions" of its framers when Protestants do not admit that there is an ultimate judge appointed by God, the Catholic Church, to teach us about the meaning of the words in Sacred Scripture. If one can interpret God's Holy Writ in novel ways with no one to intervene to put an end to such madness, then it is a relatively easy thing to deconstruct the plain meaning of the words of a written constitution, is it not? There is no way to stop the words of that "written constitution" from being used rather liberally to serve whatever naturalist purposes a contemporary "interpreter" desires them to serve.

Similarly, many Catholics, influenced by this aspect of Protestantism, want to take refuge in the "written word," looking for "proof" that a certain matter has been permitted or forbidden by the Church. Many were the times in my "conservative" Novus Ordo days when a concerned parishioner would ask me where they could "find" a written prohibition against a particular novelty, such as people, especially children, being invited to gather around the table at the "consecration" in the Protestant and Novus Ordo service.

Well, there is no written prohibition against this practice in the General Instruction to the Roman Missal. Catholics are supposed to know that such a thing is forbidden. It is part of our unwritten tradition. Such a thing would, of course, be impossible at the Immemorial Mass of Tradition. Then again, as I realized only far too late, the Novus Ordo is nothing other than a celebration of the spirit of Protestantism and Judeo-Masonry and is a revolution against the Catholic Faith, including Sacred Tradition. Trying to "fight" for a "sane" Novus Ordo is as impossible as trying to keep "liberal, activist" judges from "misinterpreting the United States Constitution or as impossible as thinking that a restoration of "constitutional" principles will result in limited government. People keep trying, however. They keep trying.

The Protestant spirit of the "written word" influences Catholics across the ecclesiastical divide. Some say that "no pope ever condemned the American system," meaning that the "American system" has the full endorsement of the Catholic Church. This is not so. Pope after pope condemned the liberal spirit that was at the heart of the American founding and Pope Leo XIII specifically condemned the nature of Church-State relations in this country in Longiqua Oceani, January 6, 1895, which contained also an injunction by Pope Leo to the American bishops to teach his encyclical letters on the state that he knew were not being taught in this country. Pope Leo XIII also condemned the spirit of Americanism in Testem Benevolentiae, January 22, 1899, recognizing that that false spirit was leading Catholics here to view the Church through the eyes of pluralism and democracy and egalitarianism as they refused to view the world through the eyes of the true Faith:

But if this [the term Americanism] is to be so understood that the doctrines which have been adverted to above are not only indicated, but exalted, there can be no manner of doubt that our venerable brethren, the bishops of America, would be the first to repudiate and condemn it as being most injurious to themselves and to their country. For it would give rise to the suspicion that there are among you some who conceive and would have the Church in America to be different from what it is in the rest of the world.

7. The influences of Protestantism and Judeo-Masonry lead Catholics, steeped in the pragmatism of John Dewey, to reject as "unrealistic" and/or "idealistic" these simple reminders that Catholicism is the one and only foundation of personal and social order:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Divini Illius Magistri, December 31, 1929.)

As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from "The Way." The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. "And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him" (Daniel vii., 14). "I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession" (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God's providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men's minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at. (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely wise, good, and just, the idea of duty seizes upon the consciences of men.  It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the states and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption.  It has preached the Gospel, and has defended it at the price of its blood, and strong in the Divine assistance and of that immortality which has been promised it, it makes no terms with error but remains faithful to the commands which It has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel It does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes  It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty.  Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. " (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.” (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

 

Most Catholics do not want to be reminded of these truths. They strike out in anger against those of us who point them out, believing that "things" will be different "this" year, 2010, or, just maybe, two years from now, in the year 2012. We just have to leave our Catholicism "at the door" and continue to have our brains strait-jacketed into the diabolical trap of naturalism as we keep convincing ourselves that there is indeed something short of Catholicism by which order can be restored within our nation. To believe that, alas, is to believe in a lie, the lie of Protestantism and Judeo-Masonry, the lie of the pluralism of Americanism that is one of the foundational building blocks of conciliarism itself.

We do not look to "conservative" manifestos for the "principles" that must unite us against statism and statists. We must keep in mind that Catholicism is the one and only foundation of personal and social order. This won't win us elections and it won't win us friends (and it hasn't won some of us jobs in our chosen fields or much in the way of monetary support). We have no other choice. We must be faithful in a world of faithlessness as we try in our homes, enthroned as they must be to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, to make reparation for our own many sins and those of the whole world as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our states-in-life permit.

Today is Ash Wednesday, the beginning of our forty day's journey (not counting Sundays, of course) of Lent. We are called by Holy Mother Church to increase our prayers, to undergo fastings and sacrifices that, though few in number, will be kept faithfully throughout these forty day by means of the graces sent to us by Our Lady, and to engage in voluntary acts of penance as we make reparation for our own many sins, which are so responsible for the worsened state of the Church Militant on earth and the world-at-large, and for those of he whole world. May we be willing to offer up whatever sufferings and humiliations and difficulties that we may be asked to endure as a just compensation for our own sins as defenders of the Social Reign of Christ the King so that we can plant a few seeds for the restoration of the Social Reign of Christ the King as the fruit of the Triumph of Our Lady's Sorrowful and Immaculate Heart.

Our Blessed Lord and Saviour Jesus Christ has given us His Most Blessed Mother's Fatima Message. We know that her Immaculate Heart will triumph in the end. We should take comfort always in this fact, resting assured that Our Lord Himself told us what to do in these days:

 

Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves. But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles: But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak. For it is not you that speak, but the Spirit of your Father that speaketh in you.

The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against their parents, and shall put them to death. And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved. And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come. The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?

Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known. That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops. And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell. Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered.

Fear not therefore: better are you than many sparrows. Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. But he that shall deny me before men, I will also deny him before my Father who is in heaven. Do not think that I came to send peace upon earth: I came not to send peace, but the sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

And as a man's enemies shall be they of his own household. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me. And he that taketh not up his cross, and followeth me, is not worthy of me. He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it. He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me. (Matthew 10: 16-39.)

 

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of Fatima, pray for us.

 

Saint Joseph, Patron of Departing Souls, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Blessed Reginald, O.P., pray for us.

See also: A Litany of Saints

Isn't it time to pray a Rosary now?