Firing Blanks At The Messengers

by Thomas A. Droleskey

We are living in a world that is giving us perverse foretastes of the General Judgment of the Living and the Dead on the Last Day as the details of the lives of individual human beings, both public and private, become know in a matter of mere seconds.

It will be at the General Judgment of the Living and the Dead that everything we have ever done, said or thought will be revealed for all to see as we were given to see ourselves clearly for the first time in the light of Divine Justice Himself at the moment of our own Particular Judgments. There will be no hiding place. We will not be able to make any excuses for our sins. We will not be able to blame others. We will not be able to say that we were misunderstood or that we had been "framed." Others will see us as God has judged us when we died. Those who have died in a state of final penitence and have make satisfaction for the temporal punishment due their Mortal Sins and their unforgiven Venial Sins and their general attachment to sin will have have their bodies rise up incorrupt and glorious to enjoy the bless of eternal blessedness in Heaven. Those who have died in a state of final impenitence will have their bodies rise up in a state of corruption, replete with every bodily pain and torment that they had ever suffered in this life, to suffer the eternal torments of the pains of Hell, where they will scream and yell and cry out in pain as the devil and his demons and their fellow damned souls shout at them for having lost the very purpose of their existence: the possession of the glory of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity.

The difference between the perverse foretastes of the General Judgment of the Living and the Dead that take place so instantaneously today and what will occur on the Last Day is that those who get caught in their sins try to make excuses for them, something that will be impossible on the Last Day, and that those who have sought to judge the subjective state of the souls of their fellow sinners, as opposed to condemning the objectively evil nature of their acts, will see that only God Himself searches the souls of men with the exactitude of His Divine Justice and in light of his Divine Mercy.

Saint Alphonsus de Liguori explained this in his Sermon for the First Sunday of Advent:

AT present God is not known, and, therefore, he is as much despised by sinners, as if he could not avenge, whenever he pleases, the injuries offered to him. The wicked”looketh upon the Almighty as if he could do nothing” (Job xxii. 17,) But the Lord has fixed a day, called in the Scriptures "the day of the Lord," on which the Eternal Judge will make known his power and majesty. ”The Lord," says the Psalmist, "shall be known when he executeth judgment." (Ps. ix. 17.) On this text St. Bernard writes: ”The Lord, who is now unknown while he seeks mercy, shall be known when he executes justice." (Lib. de xii. Rad.) The prophet Sophonias calls the day of the Lord”a day of wrath a day of tribulation and distress a day of calamity and misery." (i. 15.)

Let us now consider, in the first point, the different appearance of the just and the unjust; in the second, the scrutiny of consciences; and in the third, the sentence pronounced on the elect and on the reprobate.

First Point On the different appearance of the just and of sinners in the valley of Josaphat.

1. This day shall commence with fire from Heaven, which will burn the earth, all men then living, and all things upon the earth. ”And the earth and the works which are in it shall be burnt up." (2 Pet. iii. 10.) All shall become one heap of ashes.

2 After the death of all men, “the trumpet shall sound, and the dead shall rise again." (1 Cor. xv. 52.) St Jerome used to say: “As often as I consider the day of judgment, I tremble. Whether I eat or drink, or whatever else I do, that terrible trumpet appears to sound in my ears, arise ye dead, and come to judgment" (in Matt, c. v.); and St. Augustine declared, that nothing banished from him earthly thoughts so effectually as the fear of judgment.

3 At the sound of that trumpet the souls of the blessed shall descend from Heaven to be united to the bodies with which they served God on Earth; and the unhappy souls of the damned shall come up from Hell to take possession again of those bodies with which they have offended God. Oh! how different the appearance of the former, compared with that of the latter! The damned shall appear deformed and black, like so many firebrands of Hell; but the just shall shine as the sun (Matt xiii 43) Oh! how great shall then be the happiness of those who have fortified their bodies by works of penance! We may estimate their felicity from the words addressed by St. Peter of Alcantara, after death, to St. Teresa: “O happy penance! which merited for me such glory”

4. After the resurrection, they shall be summoned by the angels to appear in the valley of Josaphat. “Nations, nations, in the valley for destruction for the day of the Lord is near (Joel iii 14)” Then the angels shall come and separate the reprobate from the elect, placing the latter on the right, and the former on the left. ”The angels shall go out, and shall separate the wicked from the Just. ”(Matt. xiii 49). Oh! How great will then be the confusion which the unhappy damned shall suffer!. “What think you, ” says the author of the Imperfect Work, “must be the confusion of the impious, when, being separated from the just, they shall be abandoned”(Hom liv.). “This punishment alone” says St. Chrysostom, “would be sufficient to constitute a hell for the wicked”. ”Et si nihil ulterius paterentur, ista sola verecundia sufficerit eis ad poenam," (in Matt, c. xxiv.) The brother shall he separated from the brother, the husband from his wife, the son from the father, etc.

Second Point. The scrutiny of conscience.

7. "The judgment sat, and the books were opened. ”(Dan. vii. 10.) The books of conscience are opened, and the judgment commences. The Apostle says, that the Lord”will bring to light the hidden things of darkness." (1 Cor. iv. 5.) And, by the mouth of his prophet, Jesus Christ has said: ”I will search Jerusalem with lamps." (Soph. i. 12.) The light of the lamp reveals all that is hidden.

8. ”A judgment," says St. Chrysostom, ”terrible to sinners, but desirable and sweet to the just." (Hom. iii. de Dav.) The last judgment shall fill sinners with terror, but will be a source of joy and sweetness to the elect; for God will then give praise to each one according to his works. (1 Cor. iv. 5.) The Apostle tells us that on that day the just will be raised above the clouds to be united to the angels, and to increase the number of those who pay homage to the Lord. ”We shall be taken up together with them in the clouds to meet Christ, into the air." (I Thess. iv. 16.)

9. Worldlings now regard as fools the saints who led mortified and humble lives; but then they shall confess their own folly, and say: "We fools esteemed their life madness, and their end without honour. Behold how they are numbered among the children of God, and their lot is among the saints." (Wis. v. 4, 5.) In this world, the rich and the noble are called happy; but true happiness consists in a life of sanctity. Rejoice, ye souls who live in tribulation;”our sorrow shall be turned into joy." (John xvi. 20.) In the valley of Josaphat you shall be seated on thrones of glory.

10. But the reprobate, like goats destined for the slaughter, shall be placed on the left, to await their last condemnation. ”Judicii tempus," says St. Chrysostom, ”misericordiam non recipit." On the day of judgment there is no hope of mercy for poor sinners. “Magna," says St. Augustine, "jam est poena peccati, metum et memoriam divini perdidisse judicii." (Serm. xx. de Temp.) The greatest punishment of sin in those who live in enmity with God, is to lose the fear and remembrance of the divine judgment. Continue, continue, says the Apostle, to live obstinately in sin; but in proportion to your obstinacy, you shall have accumulated for the day of judgment a treasure of the wrath of God “But according to thy hardness and impenitent heart , thou treasurest up to thyself wrath against the day of wrath” (Rom ii. 5)

11. Then sinners will not be able to hide themselves but, with insufferable pain, they shall be compelled to appear in judgment. "To lie hid” says St. Anselm, “will be impossible to appear will be intolerable." The devils will perform their office of accusers, and as St. Augustine says, will say to the Judge: “Most just God, declare him to be mine, who was unwilling to be yours. ” The witnesses against the wicked shall be first, their own conscience. "Their conscience bearing witness to them, ”(Rom. ii. 15); secondly, the very walls of the house in which they sinned shall cry out against them”The stone shall cry out of the wall," (Hab. ii 11); thirdly, the Judge himself will say "I am the judge and the witness, saith the Lord." (Jer. xxix 23 ) Hence, according to St. Augustine, "He who is now the witness of .your life, shall be the judge of your cause. ” (Lib. x. de Chord., c. ii.) To Christians particularly he will say: "Woe to thee, Corozain, woe to thee, Bethsaida; for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes”(Matt. xi. 21.) Christians, he will say, if the graces which I have bestowed on you had been given to the Turks or to the Pagans, they would have done penance for their sins; but you have ceased to sin only with your death. He shall then manifest to all men their most hidden crimes. "I will discover thy shame to thy face. ” (Nahum iii. 5.) He will expose to view all their secret impurities, injustices, and cruelties. ”I will set all thy abominations against thee”(Ezech. vii. 3.) Each of the damned shall carry his sins written on his forehead.

12. What excuses can save the wicked on that day? Ah! they can offer no excuses. ”All iniquity shall stop her mouth." (Ps. cvi. 42.) Their very sins shall close the mouth of the reprobate, so that they will not have courage to excuse themselves. They shall pronounce their own condemnation.

Third Point. Sentence of the elect, and of the reprobate

13. St. Bernard says, that the sentence of the elect, and their destiny to eternal glory, shall be first declared, that the pains of the reprobate may be increased by the sight of what they lost. ”Prius pronunciabitur sententia electis ut acrius (reprobi) doleant videntes quid amiserunt." (Ser. viii., in Ps. xc.) Jesus Christ, then, shall first turn to the elect, and with a serene countenance shall say: "Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. ”(Matt. xxv. 34.) He will then bless all the tears shed through sorrow for their sins, and all their good works, their prayers, mortifications, and communions; above all, he will bless for them the pains of his passion and the blood shed for their salvation. And, after these benedictions, the elect, singing alleluias, shall enter Paradise to praise and love God eternity.

14. The Judge shall then turn to the reprobate, and shall pronounce the sentence of their condemnation in these words . ”Depart from me, you cursed, into everlasting fire." (Matt. xxv. 41 ) They shall then be forever accursed, separated from God, and sent to burn for ever in the fire of hell. “And these shall go into everlasting punishment: but the just into life everlasting. ” (Matt. xxv. 46.)

15. After this sentence, the wicked shall, according to St. Ephrem, be compelled to take leave for ever of their relatives, of Paradise, of the saints, and of Mary the divine Mother. "Farewell, ye just! Farewell, O cross I Farewell, Paradise! Farewell, fathers and brothers: we shall never see you again! Farewell, O Mary, mother of God!”(St. Eph. de variis serm. inf.) Then a great pit shall open in the middle of the valley: the unhappy damned shall be cast into it, and shall see those doors shut which shall never again be opened. O accursed sin! to what a miserable end will you one day conduct so many souls redeemed by the blood of Jesus Christ. O unhappy souls! for whom is prepared such a melancholy end. But, brethren, have confidence. Jesus Christ is now a Father, and not judge. He is ready to pardon all who repent. Let us then instantly ask pardon from him. (On the General Judgment: Sermon for the First Sunday of Advent, Saint Alphonsus de Liguori.)

 

It is always a sobering thing to be get a good dose of Saint Alphonsus de Liguori now and again. Each of us has much for which to make reparation as, quite indeed, there will be no hiding place on the Last Day at the General Judgment of the Living and the Dead.

God is merciful. It is part of His merciful designs that we should be humiliated in this passing, mortal vale of tears to crush out our overweeing pride and disordered self-love, our narcissism and the self-centeredness that exaggerates the nature of our virtues to such an extent that any discussion publicly of our vices and failings is too much to bear. Indeed, I know members of the clergy and the religious, both in the adjoining rubber rooms of conciliarism and traditionalism, who troll the internet (or who have others do so for them) to "find out" if something negative has been posted about them, whereupon they must exact some kind of retribution upon those unfortunate creatures who have been so bold as to criticize them for their doctrinal errors or scandalous misconduct, refusing to believe that they, too, must receive fraternal correction as each of us must when we go astray. It's always someone else's fault, of course.

Indeed, we are living in such a perverse situation at this time that many people believe themselves to be impeccable and infallible, veritable paragons of virtue and omniscience whose every thought, word and deed proceeds directly from God the Holy Ghost, placing themselves and their actions beyond any public scrutiny whatsoever.

Alas, it is good for us to be humiliated, especially if we are wrong. It is also good for us to be humiliated even if we are accused unjustly of doing something that we did not do as in suffering in such a way we suffer with the Divine Redeemer Himself, Christ the King, Who was willing to suffer unjust penalties for our own sins. Everything gets revealed on the Last Day. It will be only at that time the the intentions of all hearts and the circumstances of all lives are know to all men in light of the exactitude of Divine Justice as tempered by Divine Mercy. Why the desire to live one's life in a state of frantic, desperate acts of self-justification, especially in those circumstances when one has given, at the very least, the appearance of scandal, if not actually engaged in scandalous behavior directly?

We have seen the conciliar "bishops" and their chancery factotums engage in all manner of self-exculpatory "spinning" to deny the scope and extent of the clerical abuse that they had suborned for decades. This has been the standard modus operandi of the conciliar "bishops" and their factotums when caught up in the vast web of the clerical abuse scandals:

(1) Denials that anything occurred
(2) Attempts to claim that they were “framed” or “set-up.”
(3) Accusations that the victims have been lying.
(4) Efforts to intimidate the victims and their family members/friends/supporters with threats of lawsuits, sometimes threatened by chancery officials or attorneys for insurance companies in the employ of a diocese or religious community.
(5) Numerous threats to publicly humiliate the accusers with a recitation of their own sins and faults.

As we have seen, this policy of denial and intimidation and browbeating backfired about ten years ago when problems that had been reported for a long time before that in The Wanderer, among other publications, began to see the light of day in the secular media. The conciliar church has had to pay out over $2 billion in compensatory and punitive damages to victims as a result of the systematic protection and promotion of the predators while the victims were intimidated, stonewalled and browbeaten.

Cover-ups usually unravel, however. They unravel because the liars can’t keep their lies straight. They plot and they scheme and they conspire. However, sooner or later, the Master of Lies and the Prince of Darkness with whom they have been allied, whether wittingly or unwittingly, betrays them to their own dim wits to be humiliated publicly, hoping that such people will fall into the depths of despair and that the scandals they have so caused so needlessly and so selfishly will demoralize and depress Catholics into quitting the practice of the Faith and to reaffirm non-Catholics in their hatred of It.

Such was the case of the corrupt predator named Daniel Leo Ryan, who was conciliar “bishop” of Springfield, Illinois, from 1983 to 1999. A product of the homosexual stronghold known as the Diocese of Joliet under “Bishop” Joseph Imesch, himself a product of the epicenter of what Mrs. Randy Engel calls the “Homosexual Collective,” the Archdiocese of Detroit, Ryan consorted with males who trafficked themselves and abused at least two of his priests. He engaged in indescribably horrific behavior with them. He told them that they could always go to confession to him if “things went too far,” demonstrating that he had no concept of the horror of sin in general and the particular horror represented by enticing a person into the commission of a Mortal Sin by presuming that God will give them the Actual Grace to have true contrition and firm purpose of amendment for it after the fact of its commission.

A courageous layman, Mr. Stephen G. Brady, who had founded an organization called Roman Catholic Faithful, Inc., was approached by the two priests who had been abused by Ryan. These men presented Brady with credible evidence of abuse. Brady thereupon wrote to Ryan in November of 1996 to demand his resignation lest the charges be made public. Ryan did not respond. The Vatican Nuncio in Washington, D.C., "Archbishop" Agostino Cacciavillan not only did not respond to an attorney’s letter about the abuse. Cacciavillan betrayed the names to the two abused presbyters to Daniel Leo Ryan himself! (This prompted a courageous layman and ex-Marine, Frank Kelly, the head of the no-exceptions Virginia Right to Life, an organization that has no links to the National Not-So-Right-Life Committee, to confront Cacciavillan outside of the Hyatt Regency Hotel in Washington, District of Columbia, in November of 1997, as many of us were praying Our Lady's Most Holy Rosary for the conversion of the conciliar "bishops" who were gathered inside for their semi-annual gathering against the Holy Faith. Mr. Kelly, who takes no prisoners, walked wight up to Cacciavillan and poked his fingers right at his chest, saying, "You belong in jail for what you did to protect Daniel Ryan." Cacciavillan scampered into his car in great fright.)

I was approached with the matter shortly after Brady wrote his letter to Ryan, informing the editor of The Wanderer, Mr. Alphonse J. Matt, Jr., about it. Mr. Matt wanted to send the information to the Congregation for the Bishops in the Vatican (this was during the days of my being an “indult Catholic, if you will, before I came to understand the true State of Church in 2005 and 2006, although I knew that conciliar “popes” defected from the Faith in many ways, being unwilling to come to the correct conclusion as to what this meant). I had a classmate of mine from Mount Saint Mary’s Seminary, Father James Conley of the Diocese of Wichita, who worked in that congregation (Conley is now the "Apostolic" Administrator of the Archdiocese of Denver, having been “installed” as a conciliar “bishop” on May 30, 2008). Conley told me that the congregation was going to do nothing despite the evidence that had been amassed.

Having done what we thought was our due diligence, Steve Brady held a press conference at the Springfield Hilton on February 11, 1997, to reveal his findings. The secular media buried the story. The communications director for the Diocese of Springfield in Illinois, Mrs. Kathleen Sass, who is still on the job despite all of the spinning she did (or maybe because of it), denounced Brady for lying about Ryan. My own story was published in the February 20, 1997, issue of The Wanderer. And it was shortly thereafter that a true priest, Father John A. Hardon, S.J., took one of the abused conciliar presbyters to Rome to meet with Dario Castrillon Cardinal Hoyos, then the Prefect of the Congregation for the Clergy, to present the matter to him. The Vatican did not remove Ryan at that time. The presbyter, however, was given protection as Hoyos had him transferred to another diocese to work under Father Hardon.

Making a long and involved story short, more witnesses emerged a year later. Even Francis "Cardinal" George, the conciliar archbishop of Chicago, admitted to Steve Brady that the American “bishops” had known all about Ryan for years. George wanted silence from Brady in exchange for a “relationship” with the “hierarchy.” Steve refused. The Vatican did nothing. Nothing, that is, until the threat of a lawsuit by yet other victims in 1999 caused Ryan to go into an “early retirement.” He continued to function publicly until February of 2003, at which time a “special commission” finally concluded what Steve Brady had asserted from the beginning: Ryan was guilty as charged.

Cover-ups usually unravel. And whether they unravel or not in this life, all of the plotting and all of the scheming and browbeating and intimidation used to intimidate victims will be revealed on the Last Day at the General Judgment of the Living and the Dead. All of the plots and schemes of abusers and liars in this life get revealed on that Last Day, meaning that no matter what level of success a cover-up had in this passing, mortal vale of tears, it winds up destroying the souls of all involved for all eternity unless they repent of their sins and make reparation for them, first of all by apologizing to those who they abused and then attempted to victimize yet a second time by accusing them of lying when in fact they were telling the truth.

Thus it is that we should not be surprised in the slightest that the conciliar "bishops" in Joseph Ratzinger/Benedict XVI's native Germany, headed as those "bishops" are by the man who denied on Holy Saturday, April 11, 2009 (that's nine hundred thirty-eight days ago for those of you keeping score at home). that Our Blessed Lord and Saviour Jesus Christ died on the wood of the Holy Cross in atonement for our sins, Robert Zollitsch, the conciliar "archbishop" of Freiburg in Breisgau, are attempting to shoot the messengers who have uncovered their involvement with the publication of pornographic magazines:

 

AUGSBURG, Germany, November 2, 2011 (LifeSiteNews.com) – In a press release, the major German publishing company owned by the Catholic Bishops of Germany says the company is considering suing the “slanderers” who have accused it of profiting from porn, because the erotic offerings sold on its website does not meet the legal definition of pornography. 

Last week the secular media in Germany reported that the company WELTBILD, 100% of the shares of which are held by German dioceses and the bishops conference, carries 2,500 porn titles. The press also reported that the bishops had ignored the pleas of faithful Catholics who had tried to have the matter corrected internally for a decade.

Following the publication in the German media, LifeSiteNews verified that there were hundreds of pornographic images - mostly book-covers – on the WELTBILD site.  Some of the covers featured full frontal nudity and explicit photos typical of the covers of pornographic magazines like Playboy. 

As one example, one book title cached by LifeSiteNews depicts a photo of a female from the neck to knees, breasts fully exposed and hands over the crotch.  A translation of the German-language teaser of the book on the WELTBILD site gives a relatively tame preview of what is actually more explicit sexual content in the book:

 

A dark forest and a creature of the night ... A strict mistress and a willing slave ... a young woman and the desires of her boss ... A man who would do anything for his friend ... Sensual women reveal their most secret fantasies! And so these stories are extremely, wickedly seductive, uninhibited passion and delicious. There are exciting dreams shamelessly crossing all boundaries! Lustful Dreams - written by women for women!

Other websites offering or reviewing the same titles present much more sexually graphic excerpts from the books sold by WELTBILD.

WELTBILD was also found to be carrying DVD’s that would be deemed pornographic by normal Christian standards, but may not meet a legal definition of hard-core pornography in Germany.

But since the story broke in the German media, the publishing company has been removing offensive pages from its website and disabling search engine functions for searches on its website using words such as ‘erotic.’

“It should be noted,” said WELTBILD in its press release, that “’pornography’ is a clearly defined legal term.” They add that according to that definition, “WELTBILD offers no pornography and has never done so before.”

German Catholic faithful who attempted to work behind the scenes to have the bishops correct the situation say they are incredulous about the ‘shoot the messenger’ tactics the company has taken.

The bishops’ company press release states that less than 0.02% of its annual turnover comes from the erotic offerings of the company and thus headlines such as ‘Catholic Church makes a fortune with porn’ are “simply untrue and defamatory.”

Catholic observers say they are wondering why, if the profit margin from the “erotic” offerings is so slim, the bishops failed to get rid of the controversial material after years of documented concerns expressed by faithful Catholics.

Ownership of WELTBILD is divided between the Bishops’ Conference (24%), the Archdiocese of Munchen and Freising (13%), the diocese of Augsburg (13%) and 11 other diocese with percentage ownerships ranging from two to seven percent. (German bishops’ company: Its not porn, just erotica, so we’re suing the ‘slanderers’ .)

 

These German "bishops" have lost the Faith. They cannot believe in God. They have no sense of the horror of personal sin, no regard for the virtue of Holy Purity, no sense that impure thoughts, words and deeds caused the Divine Redeemer to suffer His bloody scourging at the pillar during His fearful Passion prior to His being sentenced to death by Pontius Pilate after the crowd, motivated in large part by our own sins, called out for His Crucifixion. That they can remain in "good standing" with their fellow German, Joseph Ratzinger/Benedict XVI, is yet another corollary proof that the counterfeit church of conciliarism is not the Catholic Church.

Catholics do not justify such evils. They do not seek to define impurity according to the terms of the civil law. They recoil in horror at such public displays of indecency that are vile incentives to sin from the devil himself, incentives that call to mind these words of Pope Gregory XVI in Mirari Vos, August 15, 1832, and those of Pope Pius IX in Quanta Cura, December 8, 1864:

 

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty. (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

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.)

The counterfeit church of conciliarism's madness of "religious liberty" and "separation of Church and State," founded as it is with its "reconciliation" with the Protestant and Judeo-Masonic principles of Modernity, has steeped its "popes" and "bishops" into such an abyss of vice that even they themselves cannot sin the vast harm that they are doing to their own souls, the good ordering of the souls of other men, and thus of the good ordering of the world, which is premised upon the pursuit of the common temporal good in light of man's Last End. All of the apostate talk at Assisi III of of "religions" countering "irreligion" is blasphemous on its face, and it is ludicrous in light of the simple truth that social order cannot be based upon an indifference to, if not active promotion of, sinful images that lead to to sinful thoughts and actions in violation of the Sixth and Ninth Commandments. After all, most of those "religious leaders" at Assisi III support the destruction of innocent human life in the womb under some, if not all, circumstances. It is impossible to build the 'better world" on the bodies on the innocent preborn and,, more importantly, as God is offended by obscene acts of religious indifferentism and heretical propositions (see Outcome Based Conciliar Math: Assisi I + Assisi II  + Assisi III = A-P-O-S-T-A-S-Y).

We should not be at all surprised, therefore, that many Catholics and non-Catholics alike have lost all sense of shame concerning sins of impurity, including the making of impure suggestions and the engaging in immodest speech. The poor, confused naturalist of the false opposite of the "right," Herman Cain, has lived his life in an environment where it considered to be perfectly acceptable to speak immodestly and indecently. Even lifelong Catholics can fall into such bad habits. However, the graces won for us by Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross by the shedding of every single drop of His Most Precious Blood and that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces, can help to extricate souls from these bad habits and inspire them to make reparation for such sins by offering up their daily penances and prayers and mortifications and humiliations with love, joy and gratitude to the Throne of the Most Blessed Trinity through her own Sorrowful and Immaculate Heart as her consecrated slaves.

Sure, there is a great deal of hypocrisy on the part of both the "left" and the "right" in the case of Herman Cain.

Partisans of the false opposite of the naturalist "left" have enabled and excused the likes of Edward Moore Kennedy, Christopher Dodd, Robert Torricelli, Albert Arnold Gore, Jr., Garry Warren Hartpence (Garry Hart), and, most famously, William Jefferson Blythe Clinton just as the partisans of the naturalist "right" have excoriated these reprobates. As our exercise in the naturalist theater of the absurd is played out every four years, therefore, it is not surprising to find that midget naturalists of one side or the other taking different stances concerning accusations of impure conduct or speech on the part of one of their own number. There is absolutely no sense of loving God and of hating sin, only the sense that "one's own" must be indemnified.

Let's be straight here: although it is easy today to be accused of "sexual harassment," Herman Cain has buried himself in a welter of conflicting stories, seemingly convinced in his own "invincible" ability to withstand the storms by means of righteous self-indignation. In of his efforts to shoot the messengers, however, Herman Cain is no different than the reprobates of the "left" who have done so. He is no different than the conciliar "bishops" who have done so. He is, like them before him in the past and with him contemporaneously, firing blanks at the messengers.

To enter into the farce that is electoral politics in the pluralist circus of the midget naturalists in the United States of America one must be prepared to withstand the kind of scrutiny that is but a perverse foretaste of the General Judgment of the Living and the Dead. One should not enter into the "fray" if by doing so he is going to give rise to scandal. If one does decide to enter the "fray" despite the skeletons that might be revealed, a statement of the following kind made at the beginning of his campaign would be necessary, mindful of the fact that those without the Holy Faith would mock it and continue their efforts of condemnation and humiliation:

 

I stand before you as a candidate for public office even though I have committed many sins. I need to speak to you as a Catholic about how a sinner is to have shame for his sins and as he seeks to make reparation for them after having them absolved in the Sacred Tribunal of Penance by a a true priest, acting as he does in persona Christi as an alter Christus. I have also asked for forgiveness from those who have been scandalized by my conduct, and I pray for their intentions every day, praying that they can find it within their hearts and souls to offer me the forgiveness that is extended to us by by the Divine Physicians of souls Himself.

I have done and said many things of which I am terribly ashamed. I am conscious of how my sins have offended God and have they have caused His Co-Eternal and Co-Equal Son, Our Blessed Lord and Saviour Jesus Christ, to suffering unspeakably during His Passion and Death to redeem us, mindful as well of how they have caused His Most Blessed Mother, she who is our Co-Redemptrix, Mediatrix and Advocate, to suffer in perfect compassion with Him.

I am conscious of how my sins have wounded and scandalized the souls of others, also being very aware that I may have been the instrument used by the devil to cause some people to lose the Holy Faith altogether and others to abandon all thought of converting to it. There are no excuses for my sins and for the scandal that they have caused. No excuses at all. I am solely responsible for them. Every sin that we commit has an infinite dimension to it, and this is why I am praying to Our Lady to be given the grace to live long enough to make reparation for them, including by enduring whatever humiliations will come my way during this campaign by the revelations of my past misconduct that will come to light.

It is solely by the graces won for us by Our Lord on the wood of the Holy Cross by the shedding of every single drop of His Most Precious Blood and that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces that I have any chance at all of amending my life and of scaling the heights of personal sanctity. Voters will have to judge for themselves whether I have amended my life and the sins that I have committed disqualify me at this time from the holding of public office.

What matters more to me than anything else, however, is to win the only election that matters: that of eternal life at the moment of my Particular Judgment as Christ the King pronounces the sentence upon my immortal soul from which there is no appeal and no escape. To this end, I endeavor to pray as many Rosaries each day as possible. Heaven is what I desire. Nothing else.

Any questions?

 

Immodest speech is no laughing matter even though one of the naturalists "right's" loudest voices, the thrice married naturalist named Rush Limbaugh, engages in it all of the time. We are Catholics, not "ditto heads." We do not enable others in that which is offensive to God. And it is not to be hypocritical for those of us who permitted ourselves to be influenced by the world around to us to engage in such talk in the past to point out that it is wrong in the objective order of things and that it cannot be minimized at all, whether in our own lives or in the lives of others. Saint Alphonsus de Liguori made this exact point in a sermon on the vice of speaking immodesty (see the appendix below).

We must think and act and speak as Catholics at all times. We must never blame others for our own sins. For, you see, the Messenger Who will speak us at the moment of our Particular Judgment cannot be ignored at the terrible moment we face Him and thus see ourselves and our lives truly with perfect clarity in light of His Divine Justice and Mercy.

We must rely at all times upon the help of Our Lady, especially by means of praying her Most Holy Rosary and keeping faithfully her Fatima Message, remembering that the First Saturday of November is tomorrow, November 5, 2011, in order to be enfolded forever into the tender mercies of her Most Sacred Heart through the loving embrace of her Sorrowful and Immaculate Heart.

Vivat Christus Rex! Viva Cristo Rey!

 

Isn't it time to pray a Rosary now?

Our Lady of the 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.

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

See also: A Litany of Saints

Appendix

On the Vice of Speaking Immodestly

Saint Alphonsus de Liguori

IN this day’s gospel St. Mark relates the miracle which our Saviour wrought in healing the man that was dumb by barely touching his tongue. "He touched his tongue and the string of his tongue was loosed." From. the last words we may infer that the man was not entirely dumb, but that his tongue was not free, or that his articulation was not distinct. Hence St. Mark tells us, that after the miracle he spoke right. Let us make the application to ourselves. The dumb man stood in need of a miracle to loose his tongue, and to take away the impediment under which he laboured. But how many are there on whom God would confer a great grace, if he bound their tongues, that they might cease to speak immodestly! This vice does great injury to others. Secondly, it does great injury to themselves. These shall be the two points of this sermon.

First Point. The man who speaks immodestly does great injury to others who listen to him.

1. In explaining the 140th Psalm, St. Augustine calls those who speak obscenely “the mediators of Satan," the ministers of Lucifer; because, by their obscene language, the demon of impurity gets access to souls, which by his own suggestions he could not enter. Of their accursed tongues St. James says: "And the tongue is a fire,... being set on fire by hell." (James iii. 6.) He says that the tongue is a fire kindled by hell, with which they who speak obscenely burn themselves and others. The obscene tongue may be said to be the tongue of the third person, of which Ecclesiasticus says: ”The tongue of a third person hath disquieted many, and scattered them from nation to nation." (Eccl. xxviii. 16.) The spiritual tongue speaks of God, the worldly tongue talks of worldly affairs; but the tongue of a third person is a tongue of hell, which speaks of the impurities of the flesh; and this is the tongue that perverts many, and brings them to perdition.

2. Speaking of the life of men on this earth, the Royal Prophet says: "Let their way become dark and slippery." (Ps. xxxiv. 0.) In this life men walk in the midst of darkness and in a slippery way. Hence they are in danger of falling at every step, unless they cautiously examine the road on which they walk, and carefully avoid dangerous steps that is, the occasions of sin. Now, if in treading this slippery way, frequent efforts were made to throw them down, would it not be a miracle if they did not fall? "The Mediators of Satan," who speak obscenely, impel others to sin, who, as long as they live on this earth, walk in the midst of darkness, and as long as they remain in the flesh, are in danger of falling into the vice of impurity. Now, of those who indulge in obscene language, it has been well said: ”Their throat is an open sepulchre." (Ps. v. 11.) The mouths of those who can utter nothing but filthy obscenities are, according to St. Chrysostom, so many open sepulchres of putrified carcasses. ”Talia sunt ora hominum qui turpia proferunt." (Hom, ii., de Proph. Obs.) The exhalation which arises from the rottenness of a multitude of dead bodies thrown together into a pit, communicates infection and disease to all who feel the stench.

3. ”The stroke of a whip," says Ecclesiasticus, "maketh a blue mark; but the stroke of a tongue will break the bones." (Eccl. xxviii. 21.) The wounds of the lash are wounds of the flesh, but the wounds of the obscene tongue are wounds which infect the bones of those who listen to its language. St. Bernardino of Sienna relates, that a virgin who led a holy life, at hearing an obscene word from a young man, fell into a bad thought, and afterwards abandoned herself to the vice of impurity to such a degree that, the saint says, if the devil had taken human flesh, he could not have committed so many sins of that kind as she committed.

4. The misfortune is, that the mouths of hell that frequently utter immodest words, regard them, as trifles, and are careless about confessing them: and when rebuked for them they answer: ”I say these words in jest, and without malice." In jest! Unhappy man, these jests make the devil laugh, and shall make you weep for eternity in hell. In the first place, it is useless to say that you utter such words without malice; for, when you use such expressions, it is very difficult for you to abstain from acts against purity. According to St. Jerome, ”He that delights in words is not far from the act. ” Besides, immodest words spoken before persons of a different sex, are always accompanied with sinful complacency. And is not the scandal you give to others criminal? Utter a single obscene word, and you shall bring into sin all who listen to you. Such is the doctrine of St. Bernard. ”One speaks, and he utters only one word; but he kills the souls of a multitude of hearers." (Serm. xxiv., in Cant.) A greater sin than if, by one discharge of a blunderbuss, you murdered many persons; because you would then only kill their bodies: but, by speaking obscenely, you have killed their souls.

5. In a word, obscene tongues are the ruin of the world. One of them does more mischief than a hundred devils; because it is the cause of the perdition of many souls. This is not my language; it is the language of the Holy Ghost. ”A slippery mouth worketh ruin." (Prov. xxvi. 28.) And when is it that this havoc of souls is effected, and that such grievous insults are offered to God? It is in the summer, at the time when God bestows upon you the greatest temporal blessings. It is then that he supplies you for the entire year with corn, wine, oil, and other fruits of the earth. It is then that there are as many sins committed by obscene words, as there are grains of corn or bunches of grapes. O ingratitude! How does God bear with us? And who is the cause of these sins? They who speak immodestly are the cause of them. Hence they must render an account to God, and shall be punished for all the sins committed by those who hear them. "But I will require his blood at thy hand." (Ezec. iii. 11.) But let us pass to the second point.

Second Point. He who speaks immodestly does great injury to himself.

6. Some young men say: ”I speak without malice." In answer to this excuse, I have already said, in the first point, that it is very difficult to use immodest language without taking delight in it; and that speaking obscenely before young females, married or unmarried, is always accompanied with a secret complacency in what is said. Besides, by using immodest language, you expose yourself to the proximate danger of falling into unchaste actions: for, according to St. Jerome, as we have already said, ”he who delights in words is not far from the act." All men are inclined to evil. "The imagination and thought of man‟s heart are prone to evil." (Gen. viii. 21.) But, above all, men are prone to the sin of impurity, to which nature itself inclines them. Hence St. Augustine has said, that in struggling against that vice”the victory is rare," at least for those who do not use great caution. ”Communis pugna et rara victoria." Now, the impure objects of which they speak are always presented to the mind of those who freely utter obscene words. These objects excite pleasure, and bring them into sinful desires and morose delectations, and afterwards into criminal acts. Behold the consequence of the immodest words which young men say they speak without malice.

7. "Be not taken in thy tongue," says the Holy Ghost. (Eccl. v. 16.) Beware lest by your tongue you forge a chain which will drag you to hell. ”The tongue," says St. James, ”defileth the whole body, and inflameth the wheel of our nativity." (St. James iii. 6.) The tongue is one of the members of the body, but when it utters bad words it infects the whole body, and "inflames the wheels of our nativity ;" it inflames and corrupts our entire life from our birth to old age. Hence we see that men who indulge in obscenity, cannot, even in old age, abstain from immodest language. In the life of St. Valerius, Surius relates that the saint, in travelling, went one day into a house to warm himself. He heard the master of the house and a judge of the district, though both were advanced in years, speaking on obscene subjects. The saint reproved them severely; but they paid no attention to his rebuke. However, God punished both of them: one became blind, and a sore broke out on the other, which produced deadly spasms. Henry Gragerman relates (in Magn. Spec., dist. 9, ex. 58), that one of those obscene talkers died suddenly and without repentance, and that he was afterwards seen in hell tearing his tongue in pieces; and when it was restored he began again to lacerate it.

8. But how can God have mercy on him who has no pity on the souls of his neighbours?”Judgment without mercy to him that hath not done mercy." (St. James ii. 13.) Oh! what a pity to see one of those obscene wretches pouring out his filthy expressions before girls and young married females! The greater the number of such persons present, the more abominable is his language. It often happens that little boys and girls are present, and he has no horror of scandalizing these innocent souls! Cantipratano relates that the son of a certain nobleman in Burgundy was sent to be educated by the monks of Cluni. He was an angel of purity; but the unhappy boy having one day entered into a carpenter’s shop, heard some obscene words spoken by the carpenter’s wile, fell into sin, and lost the divine grace. Father Sabitano, in his work entitled”Evangelical Light," relates that another boy, fifteen years old, having heard an immodest word, began to think of it the following night, consented to a bad thought, and died suddenly the same night. His confessor having heard of his death, intended to say Mass for him. But the soul of the unfortunate boy appeared to him, and told the confessor not to celebrate Mass for him that, by means of the word he had heard, he was damned and that the celebration of Mass would add to his pains. O God! how great, were it in their power to weep, would be the wailing of the angel-guardians of these poor children that are scandalized and brought to hell by the language of obscene tongues! With what earnestness shall the angels demand vengeance from God against the author of such scandals! That the angels shall cry for vengeance against them, appears from the words of Jesus Christ: ”See that you despise not one of these little ones; for I say to you, that their angels in heaven always see the face of my Father." (Matt, xviii. 10.)

9. Be attentive, then, my brethren, and guard your selves against speaking immodestly, more than you would against death. Listen to the advice of the Holy Ghost: ”Make a balance for thy words, and a just bridle for thy mouth; and take heed lest thou slip with thy tongue and thy fall be incurable unto death." (Eccl. xxvhi. 29, 30.)”Make a balance" you must weigh your words before you utter them and”a bridle for thy mouth" when immodest words come to the tongue, you must suppress them; otherwise, by uttering them, you shall inflict on your own soul, and on the souls of others, a mortal and incurable wound. God has given you the tongue, not to offend him, but to praise and bless him. ”But, ” says St. Paul, “fornication and all uncleanness, let it not so much as be named among you, as becometh saints." (Ephes. v. 3.) Mark the words”all uncleanness. ” We must not only abstain from obscene language and from every word of double meaning spoken in jest, but also from every improper word unbecoming a saint that is, a Christian. It is necessary to remark, that words of double meaning sometimes do greater evil than open obscenity, because the art with which they are spoken makes a deeper impression on, the mind.

10. Reflect, says St. Augustine, that your mouths are the mouths of Christians, which Jesus Christ has so often entered in the holy communion. Hence, you ought to have a horror of uttering all unchaste words, which are a diabolical poison. ”See, brethren, if it be just that, from the mouths of Christians, which the body of Christ enters, an immodest song, like diabolical poison, should proceed." (Serm. xv., de Temp.) St. Paul says, that the language of a Christian should be always seasoned with salt. ”Let your speech be always in grace, seasoned with salt. ”(Col. iv. 6.) Our conversation should be seasoned with words calculated to excite others not to offend, but to love God. ”Happy the tongue," says St. Bernard, ”that knows only how to speak of holy things!" Happy the tongue that knows only how to speak of God! brethren, be careful not only to abstain from all obscene language, but to avoid, as you would a plague, those who speak immodestly. When you hear any one begin to utter obscene words, follow the advice of the Holy Ghost: ”Hedge in thy ears with thorns: hear not a wicked tongue." (Eccl. xxviii. 28.) "Hedge in thy ears with thorns" that is, reprove with zeal the man who speaks obscenely; at least turn away your face, and show that you hate such language. Let us not be ashamed to appear to be followers of Jesus Christ, unless we wish Jesus Christ to be ashamed to bring us with him into Paradise.(Saint Alphonsus de Liguori, Sermon for the Eleventh Sunday after Pentecost, On the General Judgment: Sermon for the First Sunday of Advent, Saint Alphonsus de Liguori.)