Americanism's Blasphemy of the Most Blessed Trinity

by Thomas A. Droleskey

Pope Saint Pius X defined Modernism as the synthesis of all heresies, meaning that it borrows from the pure forms of the old heresies and from more modern variations of those original heresies. Modernism is a combination of various heretical elements, each of which has mutated in multifaceted ways over the course of time as allegedly "original" thinkers provide simply different twists to old defections from the Catholic Faith and from natural logic and reason:

39. It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

 

The heresy of Americanism has contributed to Modernism--and hence to conciliarism--in many ways, starting with the falsehood of religious liberty. Although some Catholic apologists for the "founding fathers" contend that the American notion of "religious liberty" was meant to provide a "protection" for religious minorities, such as Catholics, in the then nascent United States of America, it is nevertheless true that a system that makes space for "free speech" and "free press" for all religions, including the true religion, Catholicism, or for no religion at all winds up with irreligion as the lowest common denominator. Pope Pius IX and Pope Leo XIII both explained that this is so:

For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."

And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests? (Pope Pius IX, Quanta Cura, December 8, 1864.)

To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

 

Sure, the "founding fathers" provided "rights" for Catholics to practice their religion and to participate in political life. So what? Those "rights" were also provided to believers of false religions or of no religion at all. Pope Pius IX told us full well what happens in such an absurd situation, one planned by the devil to take advantage of the Protestant Revolution's overthrow of the Social Reign of Christ the King:

But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling." (Pope Pius IX, Quanta Cura, December 8, 1864.)

 

As Pope Leo XIII noted in Immortale Dei, the belief that "there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice."

What's so hard to understand that this is true? What do so many cling to the falsehoods of the American founding and to the alleged "genius" of the "founding fathers"? Why? Are we Catholic, or are we jingoistic Americans who give our first loyalty to the false principles of the founding rather than to the Social Teaching of the Catholic Church?

As an expression of false theological premises of Protestantism and of the naturalism of Judeo-Masonry, Americanism exalts the triumph of the "individual" over all else. 

Protestantism is indeed a quintessentially "individualist" heresy as it rejects the dogma that Our Blessed Lord and Saviour Jesus Christ founded a visible, hierarchical community, headed on earth by Saint Peter and his legitimate successors. The "individual," according to Father Martin Luther, O.S.A., was "free" to interpret the Bible, which he saw as the only means of Divine Revelation, having rejected Apostolic or Sacred Tradition, in any way that he chose. An individual's "salvation" was more or less guaranteed when he make a "personal" expression of faith in Our Lord as his "personal saviour," meaning that he could do and believe pretty much what he wanted as long as he asked for "forgiveness" from God without the mediation of an alter Christus acting in persona Christi in Sacred Tribunal of Penance. Thus was established a system of anarchy of belief and worship that contributed to the falsehoods of the "founding principles," falsehoods that would go through further permutations and alterations before being enshrined in some of the documents of the "Second" Vatican Council and in the entire ethos of conciliarism.

As Protestantism in the United States of America mutated under the influences of naturalism and the junk science of evolutionism and the whole allure of "progress" in the Nineteenth Century, entire new sects of Protestant "individualists" appeared to make their own nefarious "contributions" to the pantheon of blasphemy and sacrilege that has emerged from the witches' brew concocted by Martin Luther and John Calvin and Thomas Cranmer and John Wesley and John Knox and others in the first century of Protestantism.

One of those new sects to emerge as Protestantism went through its mutations in the Nineteenth Century was Pentecostalism, which has, of course, influenced the counterfeit church of conciliarism very directly through its allegedly Catholic variation, the so-called "Catholic Charismatic Renewal," sometimes referred to as the "Charismatic Movement," stressing the relationship of the "individual" to the "Holy Spirit," Who could guide believers in individual, personal ways by direct inspiration rather than through the direction of a bishop or a priest, no less by the Magisterium of the true Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope, the Catholic Church. Individuals can be "sanctified" directly by the "Holy Spirit" absent any reliance upon the Sacraments that Our Lord Himself instituted and entrusted exclusively to the Catholic Church for their valid administration according to her approved rites.

Pope Leo XIII was quite aware that this spirit of American "individualism" was infecting how Catholics in this country viewed Holy Mother Church, understanding quite correctly how this infection would spread over the course of time if the American bishops did nothing to check it by condemning it in no uncertain terms. This is one of the reasons that Pope Leo wrote his Apostolical Letter, Testem Benevolentiae Nostrae, January 22, 1899, to James Cardinal Gibbons, the Americanist Archbishop of Baltimore, Maryland, from October 3, 1877, to March 24, 1921. Pope Leo condemned the false spirit of Pentecostalism that he knew would undermine the integrity of the Catholic Faith over time:

 

But, beloved son, in this present matter of which we are speaking, there is even a greater danger and a more manifest opposition to Catholic doctrine and discipline in that opinion of the lovers of novelty, according to which they hold such liberty should be allowed in the Church, that her supervision and watchfulness being in some sense lessened, allowance be granted the faithful, each one to follow out more freely the leading of his own mind and the trend of his own proper activity. They are of opinion that such liberty has its counterpart in the newly given civil freedom which is now the right and the foundation of almost every secular state.

In the apostolic letters concerning the constitution of states, addressed by us to the bishops of the whole Church, we discussed this point at length; and there set forth the difference existing between the Church, which is a divine society, and all other social human organizations which depend simply on free will and choice of men. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

In other words, to accept uncritically the naturalistic notions of the American founding is to open oneself up to the belief that there should be "liberty" within the Church to discuss "new" things (women's ordination, a married priesthood, divorce and remarriage without a decree of nullity, contraception, abortion, perverse and natural sins against the Sixth and Ninth Commandments, etc.). It is also to open oneself up to reject the hierarchical nature of the Church herself.

That is, a belief in American individualism and egalitarianism, which of which are false naturalistic principles having nothing to do with the Faith (the first individualist and egalitarian was Lucifer, after all), leads one down the path of the layman seeking equality in the sanctuary with the ordained priest, of the abolition of Communion rails, of standing for the reception of what purports to be Holy Communion, of the use of vulgar tongues, subject to all manner of change and misinterpretation and deconstruction and positivism, in the Sacred Liturgy, of the rejection of the magisterial authority of the Catholic Church as binding upon one's conscience at all times and in all things. And the rejection of the magisterial authority of the Catholic Church leads one open to adopting Protestant Pentecostalism as the means by which one "knows" about God, deluding himself into thinking that God the Holy Ghost is leading him individually on a new path that deviates from the one prescribed by the Catholic Church. There is thus a direct path from Americanism to the "Catholic Charismatic Renewal" of conciliarism--in all of the other "movements" that have sprung up like weeds in the past forty-three years since the close of the "Second" Vatican Council.

Pope Leo XIII, writing in Testem Benevolentiae Nostrae, explained how Americanism is connected with an individual's rejection of the Church's infallible teaching authority and of her very sanctifying offices, which are indispensable for the right ordering and sanctification of souls:

Coming now to speak of the conclusions which have been deduced from the above opinions, and for them, we readily believe there was no thought of wrong or guile, yet the things themselves certainly merit some degree of suspicion. First, all external guidance is set aside for those souls who are striving after Christian perfection as being superfluous or indeed, not useful in any sense -the contention being that the Holy Spirit pours richer and more abundant graces than formerly upon the souls of the faithful, so that without human intervention He teaches and guides them by some hidden instinct of His own. Yet it is the sign of no small over-confidence to desire to measure and determine the mode of the Divine communication to mankind, since it wholly depends upon His own good pleasure, and He is a most generous dispenser 'of his own gifts. "The Spirit breatheth whereso He listeth." -- John iii, 8.

"And to each one of us grace is given according to the measure of the giving of Christ." -- Eph. iv, 7.

And shall any one who recalls the history of the apostles, the faith of the nascent church, the trials and deaths of the martyrs- and, above all, those olden times, so fruitful in saints-dare to measure our age with these, or affirm that they received less of the divine outpouring from the Spirit of Holiness? Not to dwell upon this point, there is no one who calls in question the truth that the Holy Spirit does work by a secret descent into the souls of the just and that He stirs them alike by warnings and impulses, since unless this were the case all outward defense and authority would be unavailing. "For if any persuades himself that he can give assent to saving, that is, to gospel truth when proclaimed, without any illumination of the Holy Spirit, who give's unto all sweetness both to assent and to hold, such an one is deceived by a heretical spirit."-From the Second Council of Orange, Canon 7.

Moreover, as experience shows, these monitions and impulses of the Holy Spirit are for the most part felt through the medium of the aid and light of an external teaching authority. To quote St. Augustine. "He (the Holy Spirit) co-operates to the fruit gathered from the good trees, since He externally waters and cultivates them by the outward ministry of men, and yet of Himself bestows the inward increase."-De Gratia Christi, Chapter xix. This, indeed, belongs to the ordinary law of God's loving providence that as He has decreed that men for the most part shall be saved by the ministry also of men, so has He wished that those whom He calls to the higher planes of holiness should be led thereto by men; hence St. Chrysostom declares we are taught of God through the instrumentality of men.-Homily I in Inscrib. Altar. Of this a striking example is given us in the very first days of the Church.

For though Saul, intent upon blood and slaughter, had heard the voice of our Lord Himself and had asked, "What dost Thou wish me to do?" yet he was bidden to enter Damascus and search for Ananias. Acts ix: "Enter the city and it shall be there told to thee what thou must do."

Nor can we leave out of consideration the truth that those who are striving after perfection, since by that fact they walk in no beaten or well-known path, are the most liable to stray, and hence have greater need than others of a teacher and guide. Such guidance has ever obtained in the Church; it has been the universal teaching of those who throughout the ages have been eminent for wisdom and sanctity-and hence to reject it would be to commit one's self to a belief at once rash and dangerous.

A thorough consideration of this point, in the supposition that no exterior guide is granted such souls, will make us see the difficulty of locating or determining the direction and application of that more abundant influx of the Holy Spirit so greatly extolled by innovators To practice virtue there is absolute need of the assistance of the Holy Spirit, yet we find those who are fond of novelty giving an unwarranted importance to the natural virtues, as though they better responded to the customs and necessities of the times and that having these as his outfit man becomes more ready to act and more strenuous in action. It is not easy to understand how persons possessed of Christian wisdom can either prefer natural to supernatural virtues or attribute to them a greater efficacy and fruitfulness. Can it be that nature conjoined with grace is weaker than when left to herself? (Pope L:eo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

 

To accept the spirit of Father Isaac Thomas Hecker's Americanism, which was shared by many, although far from all of the American bishops of the Nineteenth Century, is to open oneself up to embracing the false belief that natural virtue alone is sufficient to build the "just society," that men can sustain themselves in natural virtues by their power throughout the course of their lifetimes without having belief in, access to and cooperation with Sanctifying Grace and/or as they are being "guided" individually by God the Holy Ghost, which is the essence of Pentecostalism.

Pope Leo XIII condemned this semi-Pelagian notion in Testem Benevolentiae Nostrae and in Tametsi Futura Prospicientibus, November 1, 1900:

Can it be that those men illustrious for sanctity, whom the Church distinguishes and openly pays homage to, were deficient, came short in the order of nature and its endowments, because they excelled in Christian strength? And although it be allowed at times to wonder at acts worthy of admiration which are the outcome of natural virtue-is there anyone at all endowed simply with an outfit of natural virtue? Is there any one not tried by mental anxiety, and this in no light degree? Yet ever to master such, as also to preserve in its entirety the law of the natural order, requires an assistance from on high These single notable acts to which we have alluded will frequently upon a closer investigation be found to exhibit the appearance rather than the reality of virtue. Grant that it is virtue, unless we would "run in vain" and be unmindful of that eternal bliss which a good God in his mercy has destined for us, of what avail are natural virtues unless seconded by the gift of divine grace? Hence St. Augustine well says: "Wonderful is the strength, and swift the course, but outside the true path." For as the nature of man, owing to the primal fault, is inclined to evil and dishonor, yet by the help of grace is raised up, is borne along with a new greatness and strength, so, too, virtue, which is not the product of nature alone, but of grace also, is made fruitful unto everlasting life and takes on a more strong and abiding character. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime. (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

 

Many Americanists across the ecclesiastical divide, including those in the sedevacantist camp, sad to say, are completely infect with the belief that it is "good enough" to address social evils in a naturalistic and/or interdenominational manner, that it is neither necessary nor advisable to attempt to convince others that Catholicism and it alone is the one and only foundation of personal and social order.

Moreover, to accept the Americanist heresy is to convince oneself that we are saved by "action," that prayer does "nothing"--or perhaps very little--to "change" things in the "real" world. This false belief is at the essence of everything Americanist, especially as pertains to commerce and politics. It tenets were expressed perfectly by the boastful, self-redemptive thirty-third degree Mason named Theodore Roosevelt through his life (1858-1919), including a speech he gave at, of all places, mind you, The Sorbonne, in Paris, France, on April 23, 1910, one year, one month and nineteen days after he ceded the Presidency of the United States of America to his handpicked successor, the thirty-third degree Mason named William Howard Taft of Cincinnati, Ohio, against whom he, Theodore Roosevelt, would wage a bitter, pitched battle for the Republican Party presidential nomination in 1912 and then against Taft in the general election that year, which is how the United States of America was visited with the horror that was the anti-Catholic bigot and consummate statist and globalist named Thomas Woodrow Wilson as its president:

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat. Shame on the man of cultivated taste who permits refinement to develop into fastidiousness that unfits him for doing the rough work of a workaday world. Among the free peoples who govern themselves there is but a small field of usefulness open for the men of cloistered life who shrink from contact with their fellows. Still less room is there for those who deride of slight what is done by those who actually bear the brunt of the day; nor yet for those others who always profess that they would like to take action, if only the conditions of life were not exactly what they actually are. The man who does nothing cuts the same sordid figure in the pages of history, whether he be a cynic, or fop, or voluptuary. There is little use for the being whose tepid soul knows nothing of great and generous emotion, of the high pride, the stern belief, the lofty enthusiasm, of the men who quell the storm and ride the thunder. Well for these men if they succeed; well also, though not so well, if they fail, given only that they have nobly ventured, and have put forth all their heart and strength. It is war-worn Hotspur, spent with hard fighting, he of the many errors and valiant end, over whose memory we love to linger, not over the memory of the young lord who "but for the vile guns would have been a valiant soldier." (Theodore Roosevelt, "The Man in the Arena," April 23, 1910, The Sorbonne, Paris, France. Theodore Roosevelt's Speeches.)

 

How many even traditionally-minded Catholics believe that prayer is "doing nothing," that it is the "action" of partisan politics by which we change the nature, although nothing ever changes, save for the worse, a topic that will be explored again in the next piece on this site, one in which I will provide quotations from various leaders of "movements" in the past that proposed to "change" the country but wound up failing miserably as they were all premised on false, naturalistic principles. Is "prayer" doing nothing? Is to be cloistered a "useless" exercise? Is it true that the interior life of the soul involves "passive" virtue while those involved in the business of the world are engaged in "active" virtue?  This is what Americanists, Catholic and non-Catholic alike contend. Their false beliefs were eviscerated by Pope Leo XIII in Testem Benevolentiae Nostrae:

This overesteem of natural virtue finds a method of expression in assuming to divide all virtues in active and passive, and it is alleged that whereas passive virtues found better place in past times, our age is to be characterized by the active. That such a division and distinction cannot be maintained is patent-for there is not, nor can there be, merely passive virtue. "Virtue," says St. Thomas Aquinas, "designates the perfection of some faculty, but end of such faculty is an act, and an act of virtue is naught else than the good use of free will," acting, that is to say, under the grace of God if the act be one of supernatural virtue.

He alone could wish that some Christian virtues be adapted to certain times and different ones for other times who is unmindful of the apostle's words: "That those whom He foreknew, He predestined to be made conformable to the image of His Son."- Romans viii, 29. Christ is the teacher and the exemplar of all sanctity, and to His standard must all those conform who wish for eternal life. Nor does Christ know any change as the ages pass, "for He is yesterday and to-day and the same forever."-Hebrews xiii, 8. To the men of all ages was the precept given: "Learn of Me, because I am meek and humble of heart."-Matt. xi, 29.

To every age has He been made manifest to us as obedient even unto death; in every age the apostle's dictum has its force: "Those who are Christ's have crucified their flesh with its vices and concupiscences." Would to God that more nowadays practiced these virtues in the degree of the saints of past times, who in humility, obedience and self-restraint were powerful "in word and in deed" -to the great advantage not only of religion, but of the state and the public welfare.

From this disregard of the - angelical virtues, erroneously styled passive, the step was a short one to a contempt of the religious life which has in some degree taken hold of minds. That such a value is generally held by the upholders of new views, we infer from certain statements concerning the vows which religious orders take. They say vows are alien to the spirit of our times, in that they limit the bounds of human liberty; that they are more suitable to weak than to strong minds; that so far from making for human perfection and the good of human organization, they are hurtful to both; but that this is as false as possible from the practice and the doctrine of the Church is clear, since she has always given the very highest approval to the religious method of life; nor without good cause, for those who under the divine call have freely embraced that state of life did not content themselves with the observance of precepts, but, going forward to the evangelical counsels, showed themselves ready and valiant soldiers of Christ. Shall we judge this to be a characteristic of weak minds, or shall we say that it is useless or hurtful to a more perfect state of life?

Those who so bind themselves by the vows of religion, far from having suffered a loss of liberty, enjoy that fuller and freer kind, that liberty, namely, by which Christ hath made us free. And this further view of theirs, namely, that the religious life is either entirely useless or of little service to the Church, besides being injurious to the religious orders cannot be the opinion of anyone who has read the annals of the Church. Did not your country, the United States, derive the beginnings both of faith and of culture from the children of these religious families? to one of whom but very lately, a thing greatly to your praise, you have decreed that a statue be publicly erected. And even at the present time wherever the religious families are found, how speedy and yet how fruitful a harvest of good works do they not bring forth! How very many leave home and seek strange lands to impart the truth of the gospel and to widen the bounds of civilization; and this they do with the greatest cheerfulness amid manifold dangers! Out of their number not less, indeed, than from the rest of the clergy, the Christian world finds the preachers of God's word, the directors of conscience, the teachers of youth and the Church itself the examples of all sanctity.

Nor should any difference of praise be made between those who follow the active state of life and those others who, charmed with solitude, give themselves to prayer and bodily mortification. And how much, indeed, of good report these have merited, and do merit, is known surely to all who do not forget that the "continual prayer of the just man" avails to placate and to bring down the blessings of heaven when to such prayers bodily mortification is added.

But if there be those who prefer to form one body without the obligation of the vows let them pursue such a course. It is not new in the Church, nor in any wise censurable. Let them be careful, however, not to set forth such a state above that of religious orders. But rather, since mankind are more disposed at the present time to indulge themselves in pleasures, let those be held in greater esteem "who having left all things have followed Christ." (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

 

Indeed, we have no idea how our own souls, no less those of others, are assisted by those in the cloistered life who devote themselves to the very hard work of overcoming their fallen human natures and cooperating with the graces won for us by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, to pray intently for the spiritual and temporal needs of souls in the Church Militant for the release of the Poor Souls in the Church Suffering in Purgatory. We are very much dependent upon the prayers and the good works performed by those who have "left all things" to follow Our Lord.

It is no wonder, therefore, that the ecumaniacs of the counterfeit church of conciliarism are trying to find "common ground" with Protestant Pentecostalists. They do indeed have so much in common, including a rejection of the immutable teaching of the Catholic Church:

VATICAN CITY, JUNE 17, 2011 (Zenit.org).- The Vatican's ecumenism council initiated a sixth phase in conversation with Pentecostal groups, saying a final report should be ready by 2015.

The Pontifical Council for Promoting Christian Unity reported on a seven-day round of conversations that concluded Thursday.

The Catholic-Pentecostal teams are considering Charisms in the Church: Their Spiritual Significance, Discernment, and Pastoral Implications.

Dialogue between the Vatican and these Pentecostal groups began in 1972.

The goal is not "structural unity," the Vatican statement clarified, but "to promote mutual respect and understanding in matters of faith and practice."

Bishop Michael Burbidge of Raleigh, North Carolina, and Reverend Cecil Robeck, professor at Fuller Theological Seminary, Assemblies of God in Pasadena, California, are co-chairs of the dialogue.

"Our work and conversations this week have led Catholics and Pentecostals to a deeper understanding and appreciation for some common ground we share regarding charisms of the Holy Spirit," Bishop Burbidge said. "As we continue the dialogue in future years, we are renewed in our commitment to discuss respectfully the challenges that face us as we seek and pray for unity as brothers and sisters in Christ."

The topic of this first session was "Charisms in the Church: Our Common Ground." Other topics on the agenda for the sixth phase are: discernment (2012), healing (2013) and prophecy (2014). It is expected that the final report will be ready by 2015.

The Vatican said participants "rejoiced in the significant amount of common ground that was identified despite the differences between the two traditions. Both Catholics and Pentecostals recognize the abundance of gifts given freely by the Holy Spirit, and that the Church has a discerning role to play concerning their exercise."

The group considered topics such as the biblical foundations of charism, the historical and theological overview of the subject, the spontaneity or permanence of gifts, and the roles of clergy and laity. ("Significant Common Ground" Found with Pentecostals.)

 

"The goal is not structural unity" but "to promote mutual respect and understanding in matters of faith and practice"? These ecumaniacs will go to their graves unbent in their commitment to the promotion of utter insanity. The goal of a Catholic is to seek with urgency the unconditional conversion of all non-Catholics to the maternal bosom of the Catholic Church, outside of which there is no salvation and without which there can be no true social order. Who says so? All right, purely out of recognizing that there could be one new reader to this site to whom this material is entirely unfamiliar, let me identify who says that this is so:

In truth, on the face of this earth there is but one true and holy Religion, founded and established by Our Lord Jesus Christ Himself; this Religion – the fecund mother, the nurturer of all virtues, the enemy of vice, the liberator of souls and the mistress of true happiness – is called Catholic, Apostolic and Roman.

We have already spoken about what we should think of those who live outside of this ark of salvation in the consistory allocution of December 9, 1854, and here we confirm that same doctrine.

To those who, for the good of Religion, invite us to extend our hand to contemporary civilization, we ask whether the Vicar of Christ, divinely established by Christ to preserve the purity of His heavenly doctrine and to nourish and confirm His lambs and sheep in this same doctrine, could join forces with contemporary civilization without a very grave danger of conscience and causing the greatest of scandals. For it was this civilization that produced evils so numerous that we could never deplore them sufficiently, as well as so many poisonous opinions, errors and principles which are extremely opposed to the Catholic Religion and her doctrine. (Pius IX, Allocution Jamdudum cernimus, March 18, 1861, in Recueil des Allocutions consistoriales, encycliques et autres lettres apostoliques, Paris: Adrien Leclere, 1865, p. 435, found at  Pope Cannot Accept Modern Civilization.)

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly."The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

 

The conciliar revolutionaries do not believe that anyone, including Pentecostalist Protestants, is in any jeopardy of losing their immortal souls by remaining in a religion other than Catholicism. Well, let me qualify that statement just a bit. The conciliar revolutionaries believe that the only people who are in real jeopardy of going to Hell for all eternity are those traditionally-minded Catholics who reject the false worship and the false doctrines of conciliarism, rejecting them as well as associates of Antichrist. Those are the only sort of people whose salvation is imperiled, not Protestants, not Jews, not Mohammedans, not Buddhists, not Hindus, not anyone else.

Contrary to the claims made in the "common ground" statement, Protestant Pentecostalists are not guided by the "spirit." They are guided by the same false spirits of the devil that guide the conciliar revolutionaries. Pope Pius XII made it clear in Mystici Corporis, June 29, 1943, that non-Catholics are not members of the the Mystical Body of Christ that is Holy Mother Church and cannot be referred to as such:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

 

The conciliar revolutionaries reject "structural unity" with the Pentecostalists as being one of the goals of their "dialogue" with each other. In so doing, you see, they show themselves to be nothing other than the some sort of publicans and heathens condemned by Pope Pius XII in Mystici Corporis.

Dom Prosper Gueranger explained that God the Holy Ghost can have no fellowship with error. Consider this reflection on God the Holy Ghost as he Spirit of Truth in Gueranger's reflection on Thursday in Whitsun Week in The Liturgical Year:

 

The divine Spirit has been sent to secure unity to the bride of Christ; and we have seen have faithfully He fulfils His mission by giving to the members of the Church to be one, as He Himself is one. But the bride of a God, who is, as He calls Himself, the truth, must be in the truth, and can have no fellowship with error. Jesus entrusted His teachings to her care, and has instructed her in the person of the apostles. He said to them: 'All things whatsoever I have heard of My Father, I have made known to you.' And yet, if left unaided, how can the Church preserve free from all change, during the long ages of her existence, that word which Jesus has not written, that truth which He came from came from heaven to teach her? Experiences proves that everything changes here below; that written documents are open to false interpretations; and that unwritten traditions are frequently so altered in the course of time, as to defy recognition.

Here again we have a proof of our Lord's watchful love. In order to realize the wish He had to see us one, as He and His Father are one, He sent us His Spirit; and in order to keep us in the truth, He sent us this same Spirit who is called the Spirit of truth. 'When the Spirit of truth is come,' said He, 'He will teach you all truth.' And what is the truth which this Spirit will teach us? 'He will teach you all things, and bring all things to your mind, whatsoever I shall have said to you.'

So that nothing of what the divine Word spoke to men is to be lost. The beauty of His bride is to be based on truth, for 'beauty' is the splendour of truth.' Her fidelity to her Jesus shall be of the most perfect kind; for if He be the truth, how could she ever be out of the truth? Jesus had said: 'I will ask the Father, and He shall give you another Paraclete, that He may abide with you for ever; and He shall be in you.' It is by the Holy Ghost, then, that the Church is ever to possess the truth, and that nothing can rob her of it; for this Spirit, who is sent by the Father and the Son, will abide unceasingly with and in her.

The magnificent theory of St. Augustine comes most appropriately here. According to his teaching--which, after all, is but the explanation of the texts just cited--the Holy Ghost is the principle of the Church's life; and He, being the Spirit of truth, preserves and directs her in the truth, so that both her teaching and her practice cannot be other than expressions of the truth. He makes Himself responsible for her words, just as our spirit is responsible for what our tongue utters. Hence it is that the Church, by her union with the Holy Ghost, is so identified with truth, that the apostle did not hesitate to call her 'the pillar and ground of the truth'. The Christian, therefore, may well rest on the Church in all that regards faith. He knows that the Church is never alone; that she is always with the holy Spirit who lives within her; that her word is not her own, but the word of the Spirit, which is the word of Jesus.

Now, this word of Jesus is preserved in the Church by the Holy Ghost, and in two ways. He guards it as contained in the four Gospels, which the evangelists wrote under His inspiration. It is by His watchful care that these holy writings have been kept free from all changes during the past ages. The same is to be said of the other books of the new Testament, which were also written under the guidance of the same Spirit. Those of the old Testament are equally the result of the inspiration of the Holy Ghost: and, although they do not give us the words spoken by our Saviour during His mortal life, yet do they speak of Him, and foretell His coming, and contain, moreover, the primitive revelations made by God to mankind. The Books of sacred Writ are replete with mysteries, the interpretation of which is communicated to the Church by the Holy Ghost.

The other channel of Jesus' word is tradition. It was impossible for everything to be written; and even before the Gospels were composed, the Church was in existence. Tradition, like the written word itself, is from God; but unless the Spirit of truth watch over and protect it, how can it remain pure and intact? He therefore fixes it in the memory of the Church, He preserves it from any change: it is His mission; and thanks to the fidelity wherewith He fulfils His mission, the Church remains in possession of the whole treasure left her by her Spouse.

But it is not enough that the Church possesses the word, written and traditional: she must also have the understanding of that word, in order that she may explain it to her children. Truth came down from heaven that it might be communicated to men; for it is their light, and without it they would be in darkness, knowing not whither they are going. The Spirit of truth could not, therefore, be satisfied if the word of Jesus were kept as a hidden treasure; no, He will have it thrown open to men, that they may thence draw life to their souls. Consequently, the Church will have to be infallible in her teaching; for how can she be deceived herself, or deceive others, seeing it is the Spirit of truth who guides her in al things and speaks by her mouth? He is her soul; and we have already had St. Augustine telling us that wen the tongue speaks, the soul is responsible.

The infallibility of our holy mother the Church is the direct and immediate result of her having the spirit of truth abiding within her. It is the promise of the presence of the holy Spirit. The man who does not acknowledge the Church to be infallible, should, if he is consistent, admit that the Son of God has not been able to fulfil His promise, and that the Spirit of truth is a Spirit of error. But he that reasons thus, has strayed fro the path of life; he thought he was denying a prerogative to the Church, whereas, in reality, he was refused to believe God Himself. It is this that constitutes the sin of heresy. Want of due reflection may hide the awful conclusion; but the conclusion is strictly implied in his principle. The heretic is at variance with the Holy Ghost, because he is at variance with the Church; he may become once more a living member, by humbly returning to the bride of Christ; but at present he is dead, for the soul is not animating him. Let us again give ear to the great St. Augustine: 'It sometimes happens,' he says, 'that a member--say a hand, or a finger, or foot--is cut from the human body; tell me, does the soul follow the member that is thus severed? As long as it was in the body, it lived; now that it is cut off, it is dead. In the same manner, a Christian is a Catholic so long as he lives in the body (of the Church); cut off, he is a heretic; the Spirit follows not a member that is cut off.

Glory, then, be to the holy Spirit, who has conferred upon the bride the 'splendour of truth!' With regard to ourselves: could we, without incurring the greatest of dangers, put limits to the docility with which we receive the teachings which come to us simultaneously from 'the Spirit and the bride,' who are so indissolubly united? Whether the Church imitates what we are to believe, by showing us her own practice, or by simply expressing her sentiments, or by solemnly pronouncing a definition on the subject, we must receive her word with submission of heart. Her practice is ever in harmony with the truth, ad it is the Holy Ghost, her life-giving principle, that keeps it so; the utterance of her sentiments is but an aspiration of the same Spirit, who never leaves her; and as to the definitions she decrees, it is not she alone that decrees them, but the Holy Ghost who decrees them in and by her. If it be the visible head of the Church who utters the definition, we know that Jesus prayed that peer's faith might never fail, that He obtained it from the Father, and that He gave the Holy Ghost the mission of perpetuating the precious prerogative granted to Peter. If it be the sovereign Pontiff and bishops, assembled in council, who proclaim what is the faith on any given subject, it is the Holy Ghost who speaks by this collective judgment, make truth triumph, and puts error to flight. It tis this divine Spirit that has given to the bride to crush all heresies beneath her feet; it is He that, in all ages, has raised up within her learned men, who have confuted error whensoever or wheresoever it was broached.

So that our beloved mother the Church is gifted with infallibility; she is true, always and in all things; and she is indebted to Him who proceeds eternally from the Father and the Son. But there is another glory which she owes to Him. The bride of the thrice holy God could not but be holy. She is so; and it is from the Spirit of holiness that receives her holiness. Truth and holiness are inseparably united in God. Hence it is hat our Saviour, who has willed us to be perfect as our heavenly Father is perfect, and, creatures as we are, would have us take the infinite good as our model, prayed that we might be sanctified in the truth. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Paschal Time Book III: Volume 9, pp. 393-399.)

 

Joseph Ratzinger/Benedict XVI and the likes of his "cardinals" such as Kurt Koch, the President of the "Pontifical" Council for Promoting Christian Unity, do not believe that God the Holy Ghost has directed the Fathers of the Church's legitimate councils to express doctrine in exactly the terms inspired by Him. They believe that the "human language" by which doctrine is expressed at any time is necessarily conditioned by the historical circumstances of the moment, meaning that dogmatic expressions made in one century may need further "modification" or "adaptation" in later centuries. This is, as I have noted repeatedly on this site, to blaspheme God the Holy Ghost, Who cannot contradict Himself and has not chosen to "speak" in a different, "more ambiguous" language now after speaking clearly and consistently for nearly two millennia.

Americanism was and remains an important contributing factor to creating this "new" language, something that Pope Leo XIII noted in Testem Benevolentiae Nostrae:

The underlying principle of these new opinions is that, in order to more easily attract those who differ from her, the Church should shape her teachings more in accord with the spirit of the age and relax some of her ancient severity and make some concessions to new opinions. Many think that these concessions should be made not only in regard to ways of living, but even in regard to doctrines which belong to the deposit of the faith. They contend that it would be opportune, in order to gain those who differ from us, to omit certain points of her teaching which are of lesser importance, and to tone down the meaning which the Church has always attached to them. It does not need many words, beloved son, to prove the falsity of these ideas if the nature and origin of the doctrine which the Church proposes are recalled to mind. The Vatican Council says concerning this point: "For the doctrine of faith which God has revealed has not been proposed, like a philosophical invention to be perfected by human ingenuity, but has been delivered as a divine deposit to the Spouse of Christ to be faithfully kept and infallibly declared. Hence that meaning of the sacred dogmas is perpetually to be retained which our Holy Mother, the Church, has once declared, nor is that meaning ever to be departed from under the pretense or pretext of a deeper comprehension of them." -Constitutio de Fide Catholica, Chapter iv.

We cannot consider as altogether blameless the silence which purposely leads to the omission or neglect of some of the principles of Christian doctrine, for all the principles come from the same Author and Master, "the Only Begotten Son, Who is in the bosom of the Father."-John i, I8. They are adapted to all times and all nations, as is clearly seen from the words of our Lord to His apostles: "Going, therefore, teach all nations; teaching them to observe all things whatsoever I have commanded you, and behold, I am with you all days, even to the end of the world."-Matt. xxviii, 19. Concerning this point the Vatican Council says: "All those things are to be believed with divine and catholic faith which are contained in the Word of God, written or handed down, and which the Church, either by a solemn judgment or by her ordinary and universal magisterium, proposes for belief as having been divinely revealed."-Const. de fide, Chapter iii.

Let it be far from anyone's mind to suppress for any reason any doctrine that has been handed down. Such a policy would tend rather to separate Catholics from the Church than to bring in those who differ. There is nothing closer to our heart than to have those who are separated from the fold of Christ return to it, but in no other way than the way pointed out by Christ. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

 

Americanism was thus a progenitor of conciliarism's rejection of the nature of dogmatic truth, religious liberty, false ecumenism and episcopal collegiality. Americanism was and remains, therefore, like any work work of heresy, an act of blasphemy against the Most Blessed Trinity, Who is without any shadow of change or alternation.

Monsignor Henri Delassus's Americanism and the Anti-Christian Conspiracy, available from Catholic Action Resource Center, demonstrated that the spirit of Father Isaac Thomas Hecker and other Americanists fit very well into the goals of Talmudic Judaism to undermine the Faith of individual Catholics so that their first loyalties would be to the false concepts of Modernity, including Americanism, and then to their Church, which, if all went according to the plan, would itself one day "adopt" the false concepts of Modernity and make its "peace" with the revolutions of 1776 and 1789:

How so? Fr. Hecker tells us: "A call is made to men who possess this new synthesis of truth who are able to solve the problems of eliminating antagonisms, of being reconciled with the need of our era; of men who will take hold of all the aspirations of modern genius effected by science, of social activity, of politics, of spirituality (accordingly, spirituality itself would be called upon to defend the Church and to procure her universal triumph), of religion, and of the transformation of everything by means of the defense and universal triumph for the Church" (The Life of Fr. Hecker.) (Monsignor Henri Delassus, Americanism and the Anti-Christian Conspiracy, translated by Mr. Daniel Leonardi and published by Mr. Hugh Akins of Catholic Action Resources Center, Orlando, Florida, October, 2007--first printing in France, 1899, p. 2.)

 

The following passages from Monsignor Delassus' book provide evidence that the leading Americanists sounded just like Joseph Ratzinger/Benedict XVI in their embrace of the separation of Church and State and the accommodations that must be made to the "modern" world:

"American Catholicism" is not, in the thought of is promoters, a way of thinking and of practicing Catholicism solely in the contingent and changing things that would be common to the United States, in accordance with the particular conditions that are found on American soil. If this had been so, we would not have believed it incumbent upon us to be concerned with it.

No, their pretension is to speak to the entire universe: "The ear of the world is open to our thinking, if we know what to say to them," Msgr. [Bishop of Richmond, John] Keane had written to the Congress of Brussels. And in fact they are speaking, and their word has not been without echo upon each part of France. If, at least, they had not put into the ear of the world anything other than what the Church leaves to our free discussion; but, no, as we shall see, we shall come to understand that their words are more or less imposed upon that which belongs to the very fundamentals of the Catholic faith.

The Abbot Klein had said in the preface he gave to The Life of Fr. Hecker: "His [Fr. Hecker's] unique and original work is to have shown the profound harmonies joining the new state of the human spirit to the true Christianity." "The American ideas that he recommended are, he knew, those which GOD wanted all civilized people of our time to be at home with  ..."

"The times are solemn," Msgr. Ireland had said, in his discourse, The Church and the Age. "At such an epoch of history ... the desire to know is intense ... The ambition of the spirit, fired up by the marvelous success in every field of human knowledge ... The human heart lets itself go to the strangest ideals ... Something new! Such is the ordered word of humanity, and to renew all things is its firm resolution.

"The moment is opportune for men of talent and character among the children of the Church of God. Today the routine of old times is dead;  today the ordinary means lead to the decrepitude of the aged; the crisis demands something new, something extraordinary; and it is upon this condition that the Church shall record the greatest of victories in the greatest of historical ages" (Discourse given in the Cathedral of Baltimore, October 18, 1893, on the occasion of the 25th Anniversary of the Episcopal consecration of Cardinal Gibbons.) (Monsignor Delassus, pp. 9-10.)

 

Here is a road map to the "Second" Vatican Council and to the Novus Ordo itself. Americanism is restless, never satisfied with "tradition," always eager to "act," always desirous of that which is "new" (or novel), that which is full of "energy" and "dynamism," convinced of the human ability to "solve" problems and to create the "better" world. Americanism is a road map to both Gaudium et Spes and Dignitatis Humane. It is a road map to the ruin of the Faith of millions and a major contributing factor in the worsening of the moral state of man in the world. Americanism is a lie from the devil.

We must take comfort, therefore, in seeking to defend the Social Reign of Christ the King as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary our Immaculate Queen even though most Catholics around us in the United States of America are Americanists to the core, some going so far to be possessed of a demonic spirit of arrogance against the immutable teaching authority of the Church as it pertains to Church-State relations. Once again, I direct your attention to these wonderful words contained in Selected  Writings of Cardinal Pie of Poitiers, available form Catholic Action Resource Center, translated by Mr. Daniel Leonardi (please click on the link for ordering information for this book and that of Monsignor Henri Delassus's Americanism and the Anti-Christian Conspiracy), based upon Father Theotime de St. Just's The King of Christ, According to Cardinal Pie of Poitiers.

The social reign of the Heart of Jesus is God in His place in the reason, in the conscience, in the heart and in the public life of man; the social reign of Satan, is God excluded from religion, from the conscience, from the heart and from the public life of man; it is humanity laicized and adoring itself.

"There is no middle ground; one must choose. The liberals, the liberals who say to themselves that they are and believe themselves to be Catholic, do not want to choose; they repudiate the social reign of the Heart of Jesus, they accept the social reign of Satan. Despite their verbal protestations, their work is founded on Freemasonry; they are of the party of Satan against the Heart of Jesus" (Canon Gaudeau, La Maison actuelle de Sainte Marguerite Marie, p. 25, de St. Just, pg. 201.) [Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, pp. 5-8.]

"If Jesus Christ," proclaims Msgr. Pie in a magnificent pastoral instruction, "if Jesus Christ Who is our light whereby we are drawn out of the seat of darkness and from the shadow of death, and Who has given to the world the treasure of truth and grace, if He has not enriched the world, I mean to say the social and political world itself, from the great evils which prevail in the heart of paganism, then it is to say that the work of Jesus Christ is not a divine work. Even more so: if the Gospel which would save men is incapable of procuring the actual progress of peoples, if the revealed light which is profitable to individuals is detrimental to society at large, if the scepter of Christ, sweet and beneficial to souls, and perhaps to families, is harmful and unacceptable for cities and empires; in other words, if Jesus Christ to whom the Prophets had promised and to Whom His Father had given the nations as a heritage, is not able to exercise His authority over them for it would be to their detriment and temporal disadvantage, it would have to be concluded that Jesus Christ is not God". . . .

"To say Jesus Christ is the God of individuals and of families, but not the God of peoples and of societies, is to say that He is not God. To say that Christianity is the law of individual man and is not the law of collective man, is to say that Christianity is not divine. To say that the Church is the judge of private morality, but has nothing to do with public and political morality, is to say that the Church is not divine."

In fine, Cardinal Pie insists:

"Christianity would not be divine if it were to have existence within individuals but not with regard to societies."

Fr. de St. Just asks, in conclusion:

"Could it be proven in clearer terms that social atheism conduces to individualistic atheism?"Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, p  22.]

 

Pope Leo XIII put the matter in no uncertain terms when he explained in Testem Benevolentiae Nostrae the inevitable result to which Americanism pointed:

But if this 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. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22, 1899.)

 

Americanism hath wrought not only a Church in America different from what it was in the rest of the world in the Nineteenth Century. Americanism hath help to wrought a counterfeit church made in large measure, although far from exclusively, upon its own corrupt and heretical premises. Souls have been devastated as a result. National order itself has been rendered asunder as most baptized Catholics participate in a culture of eternal death quite merrily and as they look to partisan politics as the means by which "solutions" will be found to problems that have their remote cause in Original Sin and their proximate causes in the Actual Sins of men and the overthrow of the Social Reign of Christ the King effected by the Protestant Revolt, the rise of Judeo-Masonry and the rise of a cacophony of naturalistic movements and "philosophies" and revolutions that have enthroned the pride of fallen man as the basis of social life. Pentecostalism and its conciliar offshoot, the "charismatic movement," are just two of the many, many evil consequences of the Protestant Revolution and its influences upon Judeo-Masonry and thus of the American founding (see Not A Mention of Christ the King).

Our Lady is our refuge for us sinners in this terrible sea of apostasy and betrayal. We know that the Church is divinely founded and maintained. We know that the jaws of Hell will never prevail against her. This does not mean that the devil is not going to win a few battles in our own daily lives and in the larger life of the Church Militant on earth. The final victory, however, belongs to the Sorrowful and Immaculate Heart of Mary. We must never forget this fact. While we must be concerned about the problems of the present moment, we must recognize as well that Our Lord has redeemed this moment in time and means to bring good out of the complete mess that we find ourselves in at the beginning of the Twenty-first Century.

Consecrated to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary with homes that are Enthroned to these Twin Hearts of matchless love, clinging to our true shepherds in the catacombs where no concessions are made to conciliarism or to its false shepherds, spending time on our knees before the Blessed Sacrament in prayer, praying as many Rosaries each day as our states-in-life permit, accusing ourselves weekly in the Sacred Tribunal Penance, making sure to live penitentially, especially during this season of Lent, may we consider it our singular privilege to plant a few seeds for the restoration of the Catholic City, that is, of Christendom.

The Apostles did not know if there would be a first Christendom. We do not know if there will be a second one. Like the Apostles, however, we must do our work each day without looking for results and without ever being discouraged by hardships or failures or criticism or humiliations or rejections by family members and friends, remembering always that Our Lord and Our Lady, aided by the Patron of the Universal Church and the Protector of the Faithful, Saint Joseph, are with us and that there is nothing--as in absolutely nothing--that we can suffer in this life that is the equal of what one of our least Venial Sins caused Our Lord and His Most Blessed Mother to suffer as our Redemption was wrought for us during the Paschal Triduum.

Our goal must be singular: to do the work we are required to do here to save our souls by adhering to everything taught by the Catholic Church and maintaining ourselves in states of Sanctifying Grace so that we can be ready at all times to face the moment of our Particular Judgments and to be received into the loving hands of Our Lady, the Queen of Mercy, at the hour of our deaths as she presents us to her Divine Son as her own.

Viva Cristo Rey! Vivat Christus Rex!

Our Lady, Queen of the Most Holy Rosary, pray for us.

 

Saint Joseph, 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.

Saint Anthony of Padua, pray for us.

See also: A Litany of Saints