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                May 1, 2012

Just One And The Same

by Thomas A. Droleskey

Providing cover for themselves as they deny one article after another of the Holy Faith, apologists for the counterfeit church of conciliarism attempt seek to make advertence constantly to Joseph Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned "hermeneutic of continuity and discontinuity" that, they believe, "proves" that their defections from the Faith can be "reconciled" to the immutable teaching of the Catholic Church. Readers of know Ratzinger/Benedict's contention that truth can never be expressed "adequately" at any one time and must be "reformulated" as a result with the passage of time is a simply a work of blasphemy against the Third Person of the Most Blessed Trinity, God the Holy Ghost, Who directed the Fathers of the twenty legitimate councils of Holy Mother Church to formulate their doctrinal statements with exactitude.

For Ratzinger/Benedict and his fellow conciliar revolutionaries to be correct, of course, then (yes, I will never tire of repeating these quotes) the following clear statements of Catholic truth mean nothing other than they represented a particular "view" of truth at one time that has been eclipsed by more "mature" understandings:


  • For the doctrine of the faith which God has revealed is put forward
    • not as some philosophical discovery capable of being perfected by human intelligence,
    • but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.
  • Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by holy mother church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

God cannot deny himself, nor can truth ever be in opposition to truth.

The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.

Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .

3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.

And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870. SESSION 3 : 24 April 1.)

Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.

It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: 'These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts.' On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason'; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth.' Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: 'Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.' (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)


The Oath Against Modernism did not endorse a "search for truth," condemning the view held by Ratzinger/Benedict as follows:


Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . .

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. (The Oath Against Modernism, September 1, 1910.)

Despite all of the problems found within the infinitesimally, microscopically small world in which Catholics who made no concessions to conciliarism live and fight their wars in various forums, we separate ourselves from the conciliarists because they offend God by defecting from the Faith, starting quite indeed with their rejection of the nature of dogmatic truth and their making complex what it is: the knowledge of Him that He has deposited in Holy Mother Church. 

One of the greatest ironies of Ratzinger/Benedict's philosophically absurd and dogmatically condemned "hermeneutic of continuity and discontinuity" is that it makes short work not only of the whole nature of dogmatic truth--and hence of God Himself--but eviscerates the "authority" of the "Second" Vatican Councils whose precepts he seeks to implement according to their "correct" understanding, which he has told us on many occasions has not been "discovered" yet. Those who try to use the Modernist principle of evolution of doctrine to flush doctrinal decrees and papal statements that they believe have become "outdated" down the Orwellian memory hole make themselves and their own decrees and statements subject to possible flushing down that same memory hole by some future "pope." The whole concept that Ratzinger/Benedict has used to justify the conciliar revolution makes truth unstable and unreliable as its expression is ever in need of "adjustments" according to the circumstances of the times.

To wit, the conciliar revolutionaries entered into an agreement with the Lutheran World Federation on the Doctrine of Justification on October 31, 1999, four hundred eighty-two years after Father Martin Luther, O.S.A., posted his ninety-five theses on the door of Castle Church in Wittenberg, Germany. The Joint Declaration on the Doctrine of Justification "revisited" the Decree on Justification that was issued by the Fathers of the Council of Trent in its Sixth Session on January 13, 1547. The conciliar church's joint declaration made it appear that there are major areas of convergence between the beliefs of the wretched heretic named Martin Luther and the very dogmatic council that condemned those beliefs. Bishop Donald A. Sanborn has offered his Critical Analysis of the Joint Declaration on the Doctrine of Justification to demonstrate the degree to which the "joint declaration" between the conciliarists and the Lutherans, a "declaration" that was brokered by the direct intervention of the prefect of the conciliar Congregation for the Doctrine of the Faith at the time, Joseph "Cardinal" Ratzinger, defected from the authentic doctrine of the Catholic Church. A dogmatic council, one guided infallibly by the hand of God the Holy Ghost as it met under the direction of a true and legitimate Sovereign Pontiff, Pope Paul III, did not express itself clearly on the issue, clouded as it was "at the time" by the "polemics" of the moment. (For another analysis of the conciliar joint declaration on Justification, see The October Revolution, which is found on the anti-sedevacantist Tradition in Action website.)

The conciliar agreement with the Lutherans was such a "breakthrough" that the World Methodist Council became a signatory of the "Joint Declaration on Justification" on July 23, 2006. Here is an excerpt from the text of the statement issued by the World Methodist Council at the time:

1. After official approval of the Lutheran World Federation and of the Roman Catholic Church, the “Official Common Statement by the Lutheran World Federation and the Roman Catholic Church” was signed by the two partners on 31 October 1999, thereby confirming the “Joint Declaration on the Doctrine of Justification”. Articulating their common understanding of basic truths of the doctrine of justification by God’s grace through faith in Christ, this substantial agreement between Roman Catholics and Lutherans expresses a far reaching consensus in regard to the theological controversy which was a major cause of the split in Western churches in the sixteenth century.

2. We, the Churches joined together in the World Methodist Council, welcome this agreement with great joy. We declare that the common understanding of justification as it is outlined in the Joint Declaration on the Doctrine of Justification (JDDJ 15-17) corresponds to Methodist doctrine. We are especially grateful for the trinitarian approach by which God’s work in salvation is explained in these paragraphs:



15. In faith we together hold the conviction that justification is the work of the triune God. The Father sent his Son into the world to save sinners. The foundation and presupposition of justification is the incarnation, death, and resurrection of Christ. Justification thus means that Christ himself is our righteousness, in which we share through the Holy Spirit in accord with the will of the Father. Together we confess: By grace alone, in faith in Christ’s saving work and not because of any merit on our part, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.

16. All people are called by God to salvation in Christ. Through Christ alone are we justified, when we receive this salvation in faith. Faith is itself God’s gift through the Holy Spirit who works through word and sacrament in the community of believers and who, at the same time, leads believers into that renewal of life which God will bring to completion in eternal life.

17. We also share the conviction that the message of justification directs us in a special way towards the heart of the New Testament witness to God’s saving action in Christ: it tells us that as sinners our new life is solely due to the forgiving and renewing mercy that God imparts as a gift and we receive in faith, and never can merit in any way.

3. We agree also with what Lutherans and Roman Catholics say together about some of the crucial issues in the doctrine of justification which were disputed between them since the time of Reformation (cf. JDDJ 19, 22, 25, 28, 31, 34, 37). Moreover, we accept the explanations which Lutherans and Catholics respectively give in paragraphs 20-21, 23-24, 26-27, 29-30, 32-33, 35-36, and 38-39 concerning their respective positions on these issues, and we do not consider these diverse emphases sufficient cause for division between either party and Methodists. ( Methodist text of Association.)


Well, that about says it all, does not it not? The Methodists agreed that the "Joint Declaration on the Doctrine of Justification" entered into by the conciliarists and the Lutheran World Federation on October 31, 1999, "corresponds to Methodist doctrine." What more do you want? This comes straight from the adversary.

The Methodists joined the agreement just seven months after some of their number had been invited to do so personally by Joseph Ratzinger/Benedict XVI:


Since 1967, our dialogue has treated major theological themes such as: revelation and faith, tradition and teaching authority in the Church. These efforts have been candid in addressing areas of difference. They have also demonstrated a considerable degree of convergence and are worthy of reflection and study. Our dialogue and the many ways in which Catholics and Methodists have become better acquainted have allowed us to recognize together some of those "Christian treasures of great value". On occasion, this recognition has enabled us to speak with a common voice in addressing social and ethical questions in an increasingly secularized world. I have been encouraged by the initiative which would bring the member churches of the World Methodist Council into association with the Joint Declaration on the Doctrine of Justification, signed by the Catholic Church and the Lutheran World Federation in 1999. Should the World Methodist Council express its intent to associate itself with the Joint Declaration, it would assist in contributing to the healing and reconciliation we ardently desire, and would be a significant step towards the stated goal of full visible unity in faith. (Address of Joseph Ratzinger/Benedict to Methodists, December 9, 2005.)

Representing Ratzinger/Benedict in Seoul, South Korea, when the Methodists concluded that the Joint Declaration on the Doctrine of Justification corresponded with Methodist "doctrine" was none other than the president of the "Pontifical" Council for Promoting Christian Unity at the time, Walter "Cardinal" Kasper, who expressed his own great pleasure at the ecumaniacal meeting of heretical minds:

It is now time to sign the official common affirmation through which the World Methodist Council and its member churches affirm their fundamental doctrinal agreement with the teaching expressed in the Joint Declaration on the Doctrine of Justification. As we do so, I ask God’s abundant blessings on the life and mission of the member churches of the World Methodist Council, and join you in praying that we may build on this important step. May the agreement being celebrated in this signing ceremony be translated fruitfully into a joint commitment to deepen our common prayer; may it encourage us to continue our theological dialogue, and building on our common foundations, may it lead to an increase in joint witness to the Gospel of Jesus Christ; finally, wherever possible, may it call forth a joint living out of the Gospel message.  God bless you all! (Address of Walter Kasper at the signing ceremony of the Methodist Association with the Joint Declaration on the Doctrine of Justification, July 23, 2006.)


The false pontiff spoke of "full visible unity" on December 9, 2005. His fellow countryman, Kasper (whose apostasies were outlined in Forever Prowling the World Seeking the Ruin of Souls, part 1 and Forever Prowling the World Seeking The Ruin of Souls, part 2). spoke of a "joint witness to the Gospel of Jesus Christ." Those who disbelieve in even one article of the Catholic Faith have no "mission" from God to do anything other than convert to her maternal bosom unconditionally.

Perhaps it is wise to turn once again to the following clear statements of Catholic teaching as made by Pope Leo XIII and Pope Pius XII:


Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

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 Catholic Church gives us clarity and nothing else. She does not give us statements that make it appear as though "visible unity" among all "believers" has not yet been achieved as only those who believe in Our Lord as He has revealed Himself to us exclusively through His true Church are His true believers. Those steeped in errors about the nature of Our Lord and the Divine Constitution of His Holy Church cannot give a "witness" in behalf of anything other that confusion, something that applies as much to the conciliar revolutionaries as to all non-Catholic Christians and others.

Not to be outdone by the leaders of the revolutionary pack in Rome, the "bishops" of the counterfeit church of conciliarism here in the United States of America have issued joint statement with leaders of the United Methodist Church in the United States of America on "concern for the environment in a Eucharistic perspective." This is how far men must far when they defect from even one article of the Catholic Faith. They descend ultimately into madness. Utter and complete madness.

Excuse me, do the Methodists have the Body, Blood, Soul and Divinity of Our Blessed Lord and Saviour Jesus Christ? Well, in a manner of speaking, they have It as much as do the conciliar "bishops" have It in the Protestant and Masonic Novus Ordo service. What this means is that neither the Methodists or the conciliarists have the Real Presence of Our Lord, Christ the King, in their liturgical services.

The text of Heaven and Earth are Full of Your Glory: Methodist-Catholic Dialogue Round 7 as found on the website of the so-called United States Conference of Catholic Bishops cannot be quoted at length unless I go to the trouble of printing out pages and then transcribing text for your perusal. I refuse to do this at 12:36 a.m. on the Feast of Saints Philip and James. I have, though, spent the time to read the document's text. That is penance in and of itself.

The following quotation, pulled from an excerpt of this incredible piece, which could have been written by John Wesley, the Anglican breakaway founder of Methodism (one break leads to others), of pantheism, summarizes the whole gist of the document:

"When we celebrate Eucharist, we offer thanks to the Father for the goodness of all the things that he has made, visible and invisible."


We "celebrate Eucharist." We? What's this "we," kemosabe? What's this "we" business.

Well, this "we" business could refer to the document's New Age theology of the "Eucharist and cosmos" that is near and dear to the heart of Joseph Ratzinger/Benedict XVI himself and of one he has cited in a favorable manner several times in the past seven years, the late Father Pierre Teilhard de Chardin, S.J.


Though few might have cast him in advance as a "green pope," Pope Benedict XVI has amassed a striking environmental record, from installing solar panels in the Vatican to calling for ecological conversion. Now the pontiff has also hinted at a possible new look at the undeclared patron saint of Catholic ecology, the late French Jesuit scientist and philosopher Pierre Teilhard de Chardin.

Benedict's brief July 24 reference to Teilhard, praising his vision of the entire cosmos as a "living host," can be read on multiple levels -- as part of the pontiff's rapprochement with the Jesuits, or as a further instance of finding something positive to say about thinkers whose works have set off doctrinal alarms, as Benedict previously did with rebel Swiss theologian and former colleague

The potential implications for environmental theology, however, are likely to generate the greatest interest among Teilhard's fans and foes alike -- and more than a half-century after his death in 1955, the daring Jesuit still has plenty of both. Admirers trumpet Teilhard as a pioneer, harmonizing Christianity with the theory of evolution; critics charge that Teilhard's optimistic view of nature flirts with pantheism.

Benedict's comment came during a July 24 vespers service in the Cathedral of Aosta in northern Italy, where the pope took his annual summer vacation July 13-29.

Toward the end of a reflection upon the Letter to the Romans, in which St. Paul writes that the world itself will one day become a form of living worship, the pope said, "It's the great vision that later Teilhard de Chardin also had: At the end we will have a true cosmic liturgy, where the cosmos becomes a living host.

"Let's pray to the Lord that he help us be priests in this sense," the pope said, "to help in the transformation of the world in adoration of God, beginning with ourselves."

Though offered only in passing, and doubtless subject to overinterpretation, Benedict's line nevertheless triggered headlines in the Italian press about a possible "rehabilitation" of Teilhard, sometimes referred to as the "Catholic Darwin." That reading seemed especially tempting since, as a consummate theologian, Benedict is aware of the controversy that swirls around Teilhard, and would thus grasp the likely impact of a positive papal reference.

At the very least, the line seemed to offer a blessing for exploration of the late Jesuit's ideas. That impression appeared to be confirmed by the Vatican spokesperson, Jesuit Fr. Federico Lombardi, who said afterward, "By now, no one would dream of saying that [Teilhard] is a heterodox author who shouldn't be studied."

Teilhard's most prominent living disciple in Italy, lay theologian Vito Mancuso, told reporters that he was "pleasantly surprised" by Benedict's words and that they have "great importance." (http://ncronline.org/news/ecology/pope-cites-teilhardian-vision-cosmos-living-host. See Mr. James Larson's “A Living Host: Liturgy, and Cosmic Evolution in the Thought of Benedict XVI and Teilhard de Chardin,” which is available at http://www.waragainstbeing.com/node/40.)

There is indeed quite a bit of common ground between the conciliar revolutionaries and the Methodists. Unfortunately, for both of them, you see, that "common ground" is found on the road to Hell as we adore Our Divine Redeemer whenever look with reverence upon the Sacred Species. He provides us with Sanctifying Grace every time we receive Him worthily in Holy Communion.

We are to meditate upon the mercy of Our Blessed Savior in condescending to enter into our bodies and souls under the appearances of bread and wine.

We are to express our gratitude to Him for making it possible for us to be nourished, both spiritually and temporally, by His very Real Presence in the Most Blessed Sacrament. We are not to engage in flights of pantheistic fancy when we should be on our knees in thanksgiving that God Himself has entered into us for the purpose of making us more like Him, not more like the perishable things of this passing world.

Just imagine the time that was spent for the heretics from the conciliar church and the United Methodist Church to arrive at an "agreement" about their "traditions" while agreeing to disagree on other points. Just imagine the money that was spent to fund the travel and the lodging and the meals for those who engaged in this exercise of pantheistic pseudo-theology.

The world of Modernity, founded on the anti-Incarnational premise that it is not necessary for men and their nations to subordinate the pursuit of the common temporal good to man's Last End, the possession of the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity in Heaven, must in the madness of nature worship as heretics without valid orders and false liturgical rites are said to have a "tradition" about the Eucharist that they will never possess unless they convert to the true Catholic Faith. The Methodists and the conciliar revolutionaries are really just one and the same.

Although there are those who tell us that we should "stay and fight" in once Catholic parishes that now in the hands of apostates (or their enablers who refuse to speak out against them), we must recognize that offenses against the doctrines of the Faith are never the foundations upon which God will choose to restore His Holy Church. Conciliarism consists of its very nature in a rejection of various parts of the Catholic Faith, and it is this rejection that leads in turn to the same sort of despair and hopelessness in the souls of so many men now as existed at the time before the First Coming of Our Lord at His Incarnation and, nine months later, at His Nativity.

This is the time that God has known from all eternity that we would be alive. The graces He won for us by the shedding of every single drop of His 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, are sufficient for us to deal with the problems--personal, social, civil, ecclesiastical--that beset us in these our days. As the consecrated slaves of the Sorrowful and Immaculate Heart of Mary, we give all of our sufferings and penances and mortifications and humiliations and prayers to the Most Sacred Heart of Jesus through that same Immaculate Heart of Mary that our sins pierced through and through with Seven Swords of Sorrow.

To be good slaves of Jesus through Mary we must be cleansed of our sins, making sure to get to the Sacred Tribunal of Penance on a weekly basis, if at all humanly possible, placing ourselves before a true bishop or a true priest who acts in persona Christi and who makes no concession whatsoever to conciliarism or any of its false shepherds. Our time spent before Our Blessed Lord and Saviour Jesus Christ in His Real Presence in the Most Blessed Sacrament and the Rosaries we pray will be all the more effective in planting seeds for the conversion of souls, starting with our own on a daily basis, if we ourselves are cleansed of even any attachment to Venial Sins by the frequent, worthy and devout use of the Confessional. Our Lady wants us to serve her Divine Son through her with clean hearts that are capable and willing of suffering much for the sake of the restoration of the Catholic City, for the Resurrection, if you will, of the Mystical Body of Christ, the Church Militant here on earth.

Are we ready to be such slaves as we recognize that nothing the counterfeit church even in its "unofficial" documents such as the pantheistic exercise described in this brief article can come from the Catholic Church or from any one of members who is in good standing with her.

Are we ready to go to Our Lord through His Most Blessed Mother, counting it as our singular privilege to suffer all manner of calumny in defense of the truth that is under such attack from the conciliar revolutionaries?

Are we willing to die, both literally and figuratively, for the good of the defense of the Catholic Faith? Saints Philip and James did. We should be as ready as they to die for the Holy Faith without regard for human respect and without being diverted by the sideshows that seem to occupy the almost undivided time and attention of so many supposedly "traditional" Catholics.

Isn't it time to pray a Rosary now?

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of the Rosary, pray for us now and the hour of our deaths. Amen.

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.

Saints Philip and James, pray for us.

See also: A Litany of Saints




© Copyright 2012, Thomas A. Droleskey. All rights reserved.