No Room for Christ the King at the United Nations
by Thomas A. Droleskey
Where does one begin to chronicle apostasy and betrayal? Where does one begin to point out the insidious influences of the naturalism of Judeo-Masonry on the counterfeit church of conciliarism's approach to "world peace" and "international order"? How does one attempt to demonstrate the fundamental loss of Faith that characterizes the views held by the leaders of the counterfeit church of conciliarism and the larger One World Ecumenical Church as they pay obeisance to the One World Government that is the United Masonic Nations?
Well, yes, mockery is one approach. It was used with respect to the Protestant and Masonic Novus Ordo service that was staged on Thursday, April 17, 2008, at Nationals Park in Washington, District of Columbia (see Latin and the Lector Babe). Mockery, however, can be overused to the point where it becomes a useless tool to point out absurdity, no less sacrilege. Pope Pius XI mocked the League of Nations in one brief paragraph of Ubi Arcano De Consilio, December 23, 1922. That was enough. He made his point: Catholicism is the one and only foundation of peace in the souls of men and in the world. The Catholic Church is the only means by which to realize this peace, not the League of Nations.
Analysis? Oh, well, there have been endless analyses offered on this site in the past few weeks leading up to the visit of Joseph Ratzinger/Benedict XVI to the United States of America. These past commentaries made a protracted analysis of the specifics of the "papal" events as they unfold to be somewhat, although not entirely, superfluous, if not a bit redundant.
Perhaps the best approach to use with Joseph Ratzinger/Benedict XVI's address to the United Masonic Nations organization yesterday, Friday, April 18, 2008, is to point out how entirely consistent it was with addresses delivered by the two other false "pontiffs" who have paid obeisance to this Judeo-Masonic organization, Giovanni Montini/Paul VI, who addressed this nefarious "world body" on October 4, 1965, and Karol Wojtyla/John Paul II, who did so on October 2, 1979, and October 5, 1995. A bit of analysis is perhaps in order before an attempt is made to point out that there were only one or two novelties included in the speech Joseph Ratzinger/Benedict XVI to the United Masonic Nations organization yesterday, which was otherwise boiler plate conciliarism, straight out of the Masonic lodges from whence it emanates.
A bit of contrast with Pope Pius XI's Ubi Arcano Dei Consilio, will be offered to point out the fact that the Catholic Church does not look to an international organization based upon naturalistic, Judeo-Masonic premises to the be the "hope" of world "peace."
The Judeo-Masonic Nature of the United Nations
The United Masonic Nations Organization is based on false, naturalistic, anti-Incarnational and semi-Pelagian principles, the very essence, of course, of Judeo-Masonry. It proposes to secure "peace" without a due submission to the Deposit of Faith that Our Blessed Lord and Saviour entrusted exclusively to the Catholic Church and without a recognition that there can be no peace among nations if there is no peace within the souls of men by means of their being in states of Sanctifying Grace as members of the Catholic Church., whose ultimate goal is to obliterate national sovereignty by the creation of a panoply of interlocking international organizations that are meant to take the place of the governing structures of individual nations. To pay it any obeisance at all, especially in light of facts proving it to be an incredible vehicle of promoting all manner of abject evils under the cover of "humanitarianism," sometimes extorting nations in the Third World to comply with evil plans in order to receive "humanitarian aid" (which aid is then used by the leaders of the corrupt, dictatorial, murderous governments in the Third Word for their own aggrandizement), is a crime against God and man.
This is exactly what the conciliar "pontiffs," starting with Angelo Roncalli/John XXIII in Pacem in Terris, have done long, long after the promise that Pope Pius XII held out for the United Nations had proved to be illusory. It was clear by 1965 when Giovanni Montini/Paul VI addressed the United Nations General Assembly that the "world body" was promoting a "population control," concretizing this evil agenda with the creation of the United Nations Population Fund in 1969, the same year that then United States of America President Richard Milhous Nixon presented a report to the United States Congress to urge it to fund "international family planning" organizations, something that not even the previous administration, that of the late President Lyndon Baines Johnson, had done, although Johnson's "Great Society" did initiate domestic "family planning" programs.
Hope or Farce?
The unabashed enthusiasm for the "hope" provided by the United Nations was expressed very clearly by Giovanni Montini/Paul VI in his October 4, 1965, address to that organization's General Assembly:
This encounter, as you well understand, is of a twofold nature: it is marked both with simplicity and with greatness. Simplicity, because you have before you a man like you, your brother, and indeed one of the smallest among you who represent sovereign States; for he is vested, if you wish to think of him as thus, with only a minuscule and, as it were, symbolic temporal sovereignty, only as much as is necessary to be free to exercise his spiritual mission and to assure those who deal with him that he is independent of every other sovereignty of this world. He has no temporal power, nor any ambition to compete with you. In fact, We have nothing to ask for, no question to raise. We have at most a desire to express and a permission to request: namely, that of serving you in so far as lies within Our competence, with disinterest, humility and love.
This is the first statement We have to give you. As you see, it is so simple that it may seem insignificant to this Assembly, which is accustomed to dealing with matters that are extremely important and difficult. However, We also said and all here today feel it that this moment is a singularly great one. It is a great moment for Us, a great one for you.
For Us. You know well who We are. Whatever may be the opinion you have of the Pontiff of Rome, you know Our mission. We are the bearer of a message for all mankind. And this We are, not only in Our own personal name and in the name of the great Catholic family, but also in the name of those Christian brethren who share the sentiments We express here, and particularly of those who kindly charged Us explicitly to be their spokesman here. Like a messenger who, after a long journey, finally succeeds in delivering the letter entrusted to him, We are conscious of living through a privileged moment, however brief, which fulfills a desire cherished in Our heart for nearly twenty centuries. For, you remember, We have been journeying long and We bring with Us a long history; We here celebrate the epilogue of a toilsome pilgrimage in search of a conversation with the entire world, from the day the command was given to Us: "Go and bring the good tidings to all peoples." And it is you who represent all peoples.
Let Us tell you that We have a message for all of you, a good message to deliver to each one of you.
Our message is meant to be, first of all, a moral and solemn ratification of this lofty institution. This message comes from Our historical experience. It is as an "expert in humanity" that We bring to this Organization the suffrage of Our recent Predecessors, that of the entire Catholic Episcopate, and Our own, convinced as We are that this Organization represents the obligatory path of modern civilization and of world peace.
In saying this, We feel We are speaking with the voice of the dead as well as of the living: of the dead who have fallen in the terrible wars of the past, dreaming of concord and world peace; of the living who have survived those wars, bearing in their hearts a condemnation of those who seek to renew them; and of those rightful expectation of a better humanity. And We also make Our own, the voice of the poor, the disinherited, the suffering; of those who long for justice for the dignity of life, for freedom, for well being and for progress. The peoples of the earth turn to the United Nations as the last hope of concord and peace. We presume to present here, together with Our own, their tribute to honour and of hope. That is why this moment is a great one for you also. We know that you are fully aware of this. Now for the continuation of Our message. It looks entirely towards the future. The edifice which you have constructed must never collapse; it must be continually perfected and adapted to the needs which the history of the world will present. You mark a stage in the development of mankind; from now on retreat is impossible; you must go forward. (Giovanni Montini/Paul VI's Address to the United Nations, October 4, 1965.)
I come before you today with the desire to be able to contribute to that thoughtful meditation on the history and role of this Organization which should accompany and give substance to the anniversary celebrations. The Holy See, in virtue of its specifically spiritual mission, which makes it concerned for the integral good of every human being, has supported the ideals and goals of the United Nations Organization from the very beginning. Although their respective purposes and operative approaches are obviously different, the Church and the United Nations constantly find wide areas of cooperation on the basis of their common concern for the human family. It is this awareness which inspires my thoughts today; they will not dwell on any particular social, political, or economic question; rather, I would like to reflect with you on what the extraordinary changes of the last few years imply, not simply for the present, but for the future of the whole human family.
(Karol Wojtyla/John Paul II's Address to the United Nations Organization, New York, October 5, 1995)
As I begin my address to this Assembly, I would like first of all to express to you, Mr President, my sincere gratitude for your kind words. My thanks go also to the Secretary-General, Mr Ban Ki-moon, for inviting me to visit the headquarters of this Organization and for the welcome that he has extended to me. I greet the Ambassadors and Diplomats from the Member States, and all those present. Through you, I greet the peoples who are represented here. They look to this institution to carry forward the founding inspiration to establish a "centre for harmonizing the actions of nations in the attainment of these common ends" of peace and development (cf. Charter of the United Nations, article 1.2-1.4). As Pope John Paul II expressed it in 1995, the Organization should be "a moral centre where all the nations of the world feel at home and develop a shared awareness of being, as it were, a 'family of nations'" (Address to the General Assembly of the United Nations on the 50th Anniversary of its Foundation, New York, 5 October 1995, 14).
Through the United Nations, States have established universal objectives which, even if they do not coincide with the total common good of the human family, undoubtedly represent a fundamental part of that good. The founding principles of the Organization - the desire for peace, the quest for justice, respect for the dignity of the person, humanitarian cooperation and assistance - express the just aspirations of the human spirit, and constitute the ideals which should underpin international relations. As my predecessors Paul VI and John Paul II have observed from this very podium, all this is something that the Catholic Church and the Holy See follow attentively and with interest, seeing in your activity an example of how issues and conflicts concerning the world community can be subject to common regulation. The United Nations embodies the aspiration for a "greater degree of international ordering" (John Paul II, Sollicitudo Rei Socialis, 43), inspired and governed by the principle of subsidiarity, and therefore capable of responding to the demands of the human family through binding international rules and through structures capable of harmonizing the day-to-day unfolding of the lives of peoples. This is all the more necessary at a time when we experience the obvious paradox of a multilateral consensus that continues to be in crisis because it is still subordinated to the decisions of a few, whereas the world's problems call for interventions in the form of collective action by the international community. (Joseph Ratzinger/Benedict XVI's Address to the United Nations General Assembly, April 18. 2005 English.)
The only remedy for such state of affairs is the peace of Christ since the peace of Christ is the peace of God, which could not exist if it did not enjoin respect for law, order, and the rights of authority. In the Holy Scriptures We read: "My children, keep discipline in peace." (Ecclesiasticus xli, 17) "Much peace have they that love the law, O Lord." (Psalms cxviii, 165) "He that feareth the commandment, shall dwell in peace." (Proverbs xiii, 13) Jesus Christ very expressly states: "Render to Caesar the things that are Caesar's." (Matt. xxii, 21) He even recognized that Pilate possessed authority from on High (John xiv, 11) as he acknowledged that the scribes and Pharisees who though unworthy sat in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In Joseph and Mary, Jesus respected the natural authority of parents and was subject to them for the greater part of His life. (Luke ii, 51) He also taught, by the voice of His Apostle, the same important doctrine: "Let every soul be subject to higher powers: for there is no power but from God." (Romans xiii, 1; cf. also 1 Peter ii, 13, 18)
If we stop to reflect for a moment that these ideals and doctrines of Jesus Christ, for example, his teachings on the necessity and value of the spiritual life, on the dignity and sanctity of human life, on the duty of obedience, on the divine basis of human government, on the sacramental character of matrimony and by consequence the sanctity of family life -- if we stop to reflect, let Us repeat, that these ideals and doctrines of Christ (which are in fact but a portion of the treasury of truth which He left to mankind) were confided by Him to His Church and to her alone for safekeeping, and that He has promised that His aid will never fail her at any time for she is the infallible teacher of His doctrines in every century and before all nations, there is no one who cannot clearly see what a singularly important role the Catholic Church is able to play, and is even called upon to assume, in providing a remedy for the ills which afflict the world today and in leading mankind toward a universal peace.
Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.
Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)
Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.
When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road. (Pope Pius XI,
Ubi Arcano Dei Consilio, December 23, 1922.)
There is really little else more to add, wouldn't you agree? There is no need for an "international body" to devise ways to secure "peace" among nations. Our Blessed Lord and Saviour Jesus Christ has given us His own Church to make it possible for men to live in His peace by having the very inner life of the Most Blessed Trinity indwelling in their immortal souls by means of Sanctifying Grace. Peace within souls by means of those souls abiding in states of Sanctifying Grace is the necessary precondition, although never an absolute guarantor (given the fallen nature of man and his inclination to commit Mortal and Venial Sins even after Baptism), of peace among men and nations.
Simple. Direct. To the Point. There is no substitute for the teaching authority and the Sanctifying Offices of the Catholic Church, both in the lives of individual nations and in the relations that nations have with each other.
Human Rights Trump the Rights of Christ the King
Both Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI said the the cornerstone for true peace is respect for "human rights." Wrong, The cornerstone for true peace within men and among nations is to respect the Sacred Rights of--and to be duly submissive to--the Social Reign of Christ the King in all things at all times without any exception whatsoever.
Consider the almost identical verbiage in the most recent United Nations addresses given by the conciliar "pontiffs:"
The moral dynamics of this universal quest for freedom clearly appeared in Central and Eastern Europe during the non-violent revolutions of 1989. Unfolding in specific times and places, those historical events nonetheless taught a lesson which goes far beyond a specific geographical location. For the non-violent revolutions of 1989 demonstrated that the quest for freedom cannot be suppressed. It arises from a recognition of the inestimable dignity and value of the human person, and it cannot fail to be accompanied by a commitment on behalf of the human person. Modern totalitarianism has been, first and foremost, an assault on the dignity of the person, an assault which has gone even to the point of denying the inalienable value of the individual's life. The revolutions of 1989 were made possible by the commitment of brave men and women inspired by a different, and ultimately more profound and powerful, vision: the vision of man as a creature of intelligence and free will, immersed in a mystery which transcends his own being and endowed with the ability to reflect and the ability to choose — and thus capable of wisdom and virtue. A decisive factor in the success of those non-violent revolutions was the experience of social solidarity: in the face of regimes backed by the power of propaganda and terror, that solidarity was the moral core of the "power of the powerless", a beacon of hope and an enduring reminder that it is possible for man's historical journey to follow a path which is true to the finest aspirations of the human spirit.
Viewing those events from this privileged international forum, one cannot fail to grasp the connection between the values which inspired those people's liberation movements and many of the moral commitments inscribed in the United Nations Charter: I am thinking for example of the commitment to "reaffirm faith in fundamental human rights (and) in the dignity and worth of the human person"; and also the commitment "to promote social progress and better standards of life in larger freedom" (Preamble). The fifty-one States which founded this Organization in 1945 truly lit a lamp whose light can scatter the darkness caused by tyranny — a light which can show the way to freedom, peace, and solidarity. (Karol Wojtyla/John Paul II's Address to the United Nations Organization, New York, October 5, 1995.)
This reference to human dignity, which is the foundation and goal of the responsibility to protect, leads us to the theme we are specifically focusing upon this year, which marks the sixtieth anniversary of the Universal Declaration of Human Rights. This document was the outcome of a convergence of different religious and cultural traditions, all of them motivated by the common desire to place the human person at the heart of institutions, laws and the workings of society, and to consider the human person essential for the world of culture, religion and science. Human rights are increasingly being presented as the common language and the ethical substratum of international relations. At the same time, the universality, indivisibility and interdependence of human rights all serve as guarantees safeguarding human dignity. It is evident, though, that the rights recognized and expounded in the Declaration apply to everyone by virtue of the common origin of the person, who remains the high-point of God's creative design for the world and for history. They are based on the natural law inscribed on human hearts and present in different cultures and civilizations. Removing human rights from this context would mean restricting their range and yielding to a relativistic conception, according to which the meaning and interpretation of rights could vary and their universality would be denied in the name of different cultural, political, social and even religious outlooks. This great variety of viewpoints must not be allowed to obscure the fact that not only rights are universal, but so too is the human person, the subject of those rights. . . .
Discernment, then, shows that entrusting exclusively to individual States, with their laws and institutions, the final responsibility to meet the aspirations of persons, communities and entire peoples, can sometimes have consequences that exclude the possibility of a social order respectful of the dignity and rights of the person. On the other hand, a vision of life firmly anchored in the religious dimension can help to achieve this, since recognition of the transcendent value of every man and woman favours conversion of heart, which then leads to a commitment to resist violence, terrorism and war, and to promote justice and peace. This also provides the proper context for the inter-religious dialogue that the United Nations is called to support, just as it supports dialogue in other areas of human activity. Dialogue should be recognized as the means by which the various components of society can articulate their point of view and build consensus around the truth concerning particular values or goals. It pertains to the nature of religions, freely practised, that they can autonomously conduct a dialogue of thought and life. If at this level, too, the religious sphere is kept separate from political action, then great benefits ensue for individuals and communities. On the other hand, the United Nations can count on the results of dialogue between religions, and can draw fruit from the willingness of believers to place their experiences at the service of the common good. Their task is to propose a vision of faith not in terms of intolerance, discrimination and conflict, but in terms of complete respect for truth, coexistence, rights, and reconciliation. (Joseph Ratzinger/Benedict XVI's Address to the United Nations General Assembly, April 18. 2005 English.)
Our Blessed Lord and Saviour Jesus Christ has given us His Mystical Body on earth, the Catholic Church to be the supreme and sovereign guide of men and their nations. A true Successor of Saint Peter does not address the leaders of the civil governments or their world (or the representatives of those leaders) as an equal. He is Christ on earth, superior to all civil leaders, who must render unto Him as the Vicar of Christ and the Successor of Saint Peter a due and docile submission in all that pertains to the eternal welfare of the souls that were ransomed by the shedding of every single drop of His own Most Precious Blood on the wood of the Holy Cross atop Mount Calvary. He does not extol the heresy of religious "liberty" as one of the cornerstones of "human rights." He exhorts all men and women to submit themselves to the Social Reign of Christ the King and of Mary our Immaculate Queen.
Father Denis Fahey, writing in The Kingship of Christ and the Conversion of the Jewish Nation, explained how Modernity has made warfare against the Social Reign of Christ the King:
We can thus easily see that the entrance of Christianity into the world has meant two things. Primarily and principally, it has meant the constitution of a supernatural society, the Mystical Body of Christ, absolutely transcending every natural development of culture and civilisation. Secondly, it has had as result that this supernatural society, the Catholic Church, began to exercise a profound influence upon culture and civilisation and modified in a far-reaching way the existing temporal or natural social order. The indirect power of the Church over temporal affairs, whenever the interests of the divine life of souls are involved, presupposes, of course, a clear distinction of nature between the ecclesiastical authority, charged with the care of divine things, and the civil authority, whose mission is concerned with purely temporal matters. In proportion as the Mystical Body of Christ was accepted by mankind, political and economic thought and action began to respect the jurisdiction and guidance of the Catholic Church, endowed, as she is, with the right of intervention in temporal affairs whenever necessary, because of her participation in the spiritual kingship of Christ. Thus the natural or temporal common good of states came to be sought in a manner calculated to favour the development of true personality, in and through the Mystical Body of Christ, and social life came more and more under the influence of the supreme end of man, the vision of God in the three divine Persons.
Accordingly, the divine plan for order in our fallen and redeemed world comprises, primarily, the supernatural social organism of the Catholic Church, and then, secondarily, the temporal or natural social order resulting from the influence of Catholic doctrine on politics and economics and from the embodiment of that influence in social institutions. From the birth of the Catholic Church on Calvary and the solemn promulgation of her mission at the first Pentecost, the Kingdom of God in its essence has been present in the world. As a result of the gradual acceptance of the role of the Church by the temporal representatives of Christ the King, the social institutions of states and nations became deeply permeated with the influence of the supernatural life of Christ. Then, and only then, could the Kingdom of God in its integrity or the rule of Christ the King in its integrity, be said to exist. The Kingdom of God or the rule of Christ the King is present in its integrity only in so far as the whole social life of states, political and economic, is permeated with the influence of the Church. To put it in other terms, Christ fully reigns only when the programme for which He died is accepted as the one true way to peace and order in the world, and social structures in harmony with it are evolved.
The Kingdom of God in its essence is always with us, but the influence of the Church on politics and economics, in other words, the extension of the Kingdom of God in its integrity, has varied with the centuries. Broadly speaking, the thirteenth century has been, so far, the high water mark of that influence. Since then, until recently, there has been steady decay. No particular temporal social order, of course, will ever realise all that the Church is capable of giving to the world. Each of them will be defective for several reasons.
First of all, the action of the Church, welcomed by some Catholics, will be opposed by the ignorance, incapacity and perversity of others.
Secondly, even if all Catholics did accept fully, they could only reflect some of the beauty of the Gospel as the saints reflected some of the infinitely imitable holiness of Christ.
Thirdly, there would still remain the vast number of non-Catholics to be won for Christ and have their social life organised under His rule. It is towards this latter goal that every generation of Catholics is called upon to work. The aim is not, needless to say, to bring back the Middle Ages, for the river of time does not turn back in its course, but the aim is to impregnate a new epoch with the divine principles of order so firmly grasped in the thirteenth century. The result of the so-called Reformation and the French Revolution has been to obscure the rights of God proclaimed by our Lord Jesus Christ and to diffuse naturalism.
Naturalism consists in the negation of the possibility of the elevation of our nature to the supernatural life and order, or more radically still, in the negation of the very existence of that life and order. In our day owing to the progress of the anti-Christian revolt, the more radical meaning has become common. Naturalism may be defined therefore as the attitude of mind which denies the reality of the divine life of grace and of our Fall therefrom by original sin. It rejects our consequent liability to revolt against the order of the divine life, when this life has been restored to us by our membership of Christ, and maintains that all social life should be organized on the basis of that denial. We must combat that mentality and proclaim the rights of God.
In his Encyclical letter on Freemasonry, Pope Leo XIII teaches authoritatively: “From what we have already set forth, it is indisputably evident that their [the Freemasons’] ultimate aim is to uproot completely the whole religious and political order of the world, which has been brought into existence by Christianity, and to replace it by another in harmony with their way of thinking. This will mean that the foundation and the laws of the new structure of society will be drawn from pure naturalism.” Now, it is historically certain that the Declaration of the Rights of Man had been conceived and elaborated in the Masonic lodges before it was presented to the States-General of France. Accordingly, the infamous Declaration, a naturalistic or anti-supernatural document, is in reality a declaration of war on membership of Christ and on the whole structure of society based on that supernatural dignity. The same naturalistic hostility to membership of Christ and the supernatural life of grace runs through all the documents concerning human rights drawn up under the influence of the organised forces that were responsible for the Declaration of 1789. That is the real struggle going on in the world, and in it every member of Christ is called upon to play his or her part. There can be no neutrality. “He that is not with me is against me ” (St. Matthew XII, 30.)
If Christ is not the King of the hearts of men and recognize as the King of men and their nations, ladies and gentlemen, then the devil is king. There is no "middle ground at all, as Pope Leo XIII made clear in Custodi Di Quella Fede, December 8, 1892:
Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)
What did Joseph Ratzinger write in Principles of Catholic Theology?
Let us be content to say here that the text [of Gaudium et Spes] serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789. Only from this perspective can we understand, on the one hand, the ghetto-mentality, of which we have spoken above; only from this perspective can we understand, on the other hand, the meaning of the remarkable meeting of the Church and the world. Basically, the word "world" means the spirit of the modern era, in contrast to which the Church's group-consciousness saw itself as a separate subject that now, after a war that had been in turn both hot and cold, was intent on dialogue and cooperation. (Joseph Ratzinger, Principles of Catholic Theology, p. 382.)
Joseph Ratzinger/Benedict XVI believes that the Catholic Church can be a "contributing" agent in the work of the United Nations rather than the sole guiding force given to men by God to order their nations according the doctrine of the Social Reign of Christ the King, believing instead that "religious freedom" is the key to finding the quest for the "Absolute:"
Human rights, of course, must include the right to religious freedom, understood as the expression of a dimension that is at once individual and communitarian - a vision that brings out the unity of the person while clearly distinguishing between the dimension of the citizen and that of the believer. The activity of the United Nations in recent years has ensured that public debate gives space to viewpoints inspired by a religious vision in all its dimensions, including ritual, worship, education, dissemination of information and the freedom to profess and choose religion. It is inconceivable, then, that believers should have to suppress a part of themselves - their faith - in order to be active citizens. It should never be necessary to deny God in order to enjoy one's rights. The rights associated with religion are all the more in need of protection if they are considered to clash with a prevailing secular ideology or with majority religious positions of an exclusive nature. The full guarantee of religious liberty cannot be limited to the free exercise of worship, but has to give due consideration to the public dimension of religion, and hence to the possibility of believers playing their part in building the social order. Indeed, they actually do so, for example through their influential and generous involvement in a vast network of initiatives which extend from Universities, scientific institutions and schools to health care agencies and charitable organizations in the service of the poorest and most marginalized. Refusal to recognize the contribution to society that is rooted in the religious dimension and in the quest for the Absolute - by its nature, expressing communion between persons - would effectively privilege an individualistic approach, and would fragment the unity of the person.
Quest for the "Absolute"? Joseph Ratzinger may wax on and on about "Christian hope" in the complete context of the New Theology of Henri de Lubac and Hans Urs von Balthasar. He is incapable of writing or speaking, especially before "mixed audiences," as Pope Pius XI did in Ubi Arcano Dei Consilio:
It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.
It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.
It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace.
Our Lady of Fatima? Our Lady of the Rosary? Perish the Thought, At Least in "Mixed" Company
Although today, Saturday, April 19, 2008, the Feast of Our Lady of Consolation, which is, most regrettably, the third anniversary of Joseph Ratzinger/Benedict XVI's "election" as the successor to Karol Wojtyla/John Paul II as the head of the counterfeit church of conciliarism, might very well prove be the day when the false "pontiff" speaks about Our Lady at length--or at least more than he has so far during his American visit (he is likely to do so in the Novus Ordo service for conciliar priests at Saint Patrick's Cathedral and in the "Youth Rally" that will take place on the grounds of Saint Joseph's Seminary in the Dunwoodie section of the City of Yonkers, New York), there was no reference to the Mother of God at the United Nations organization yesterday.
To speak of the Sorrowful and Immaculate Heart of Mary as the path to world peace sent to us by God Himself to the Cova da Iria outside of Fatima, Portugal, ninety-one years ago? Perish the thought. To speak of the victories wrought by Our Lady of the Rosary in the presence of the representatives of naturalism's most respected dictators, thieves, statists and murderers of the innocent preborn? Not prudent, you understand.
A true pope would have paid no obeisance to the United Nations organization, especially in light of the evils it has promoted. He would have urged Catholics worldwide to keep Our Lady's Fatima Message in their own lives, which involves praying the Rosary in reparation for sins and to save poor sinners from Hell, and he himself would be fully faithful to that Heavenly Message of the peace of Our Blessed Lord and Saviour Jesus Christ in his own apostolic duties. A true pope would encourage Catholics worldwide to the pray the Rosary in reparation for the sins of naturalists for their conversion, as well as that of their nations, to the true Faith, the one and only foundation of personal and social order and world peace.
Today is the Feast of Our Lady of Consolation, a feast that is to be observed today at Saint Gertrude the Great Church in West Chester, Ohio, with special solemnity as devotion to the Mother of God under this title in the State of Ohio traces its origins back to the year 1875:
Since 1875, countless pilgrims have journeyed to the Basilica and National Shrine of Our Lady of Consolation in Carey, Ohio, to offer prayers of thanks and to confide their needs to the Mother of God as Mary, Consoler of the Afflicted.
Devotion to Mary under this title dates back to the second century and was among her earliest titles of honor. In the 17th century, as plague ravaged the population of Luxembourg, the people formed a special union with Mary, Consoler of the Afflicted.
An image of her was enshrined in a small chapel built on the outskirts of town and many favors were authenticated among visiting pilgrims. In 1652, the Pope fostered devotion to Our Lady under this title by establishing a confraternity.
The devotion eventually spread to the United States, where the first shrine to Our Lady of Consolation was built in Carey, Ohio. A replica statue was commissioned and arrived from Luxembourg in 1875. Cures and healings continue to take place to the present day through the intercession of Our Lady of Consolation. (The conciliarists have custody of the Basilica and National Shrine of Our Lady of Consolation. It is from the website of the Basilica that this brief history has been extracted. Basilica and National Shrine of Our Lady of Consolation.)
Here is a fuller description of Our Lady, Consoler of the Afflicted as found in Joan Carroll Cruz's Miraculous Images of Our Lady:
Known officially as the Grand Duchy of Luxembourg, this independent country of 998 square miles is wedged between Belgium, France and Germany. The ownership of this land had been claimed at one time or another by either France, Austria, Germany or Spain. If the ownership of the land has been matter of dispute throughout its history, the faith of the people has never has never been questioned, and their love for the Blessed Mother has always been forthrightly affirmed.
In the seventeenth century this devotion of the people to the Mother of God resulted in the Jesuits building a major church in Luxembourg, the capital city of the country. This church was consecrated to the Immaculate Conception, but the place that draws our attention is the shrine to the Immaculate Conception, but the place that draws our attention is the shrine chapel of Our Lady, Consoler of the Afflicted. Built in response to an overwhelming demand, a Jesuit priest, Fr. James Brocquart, had this chapel built on the outskirts of the capital city so that people could pilgrimage there in a demonstration of love and devotion to their heavenly Mother. When the chapel was completed, the good priest enthroned a 38-inch statue. This image, carved of lime-wood, depicts the Virgin Mother holding the Christ Child on her left arm and a scepter in the right hand. With her hair falling in waves over her shoulders, the Virgin stands serene and dignified. The richness of its coloring and the brilliance of its gilding are said to have been little affected after 300 years of veneration.
The chapel immediately became a popular center of devotion where miracles were soon noted and favors granted, Fr. Brocquart, the founder of the shrine, was one of the first to experience a miracle of healing when he was miraculously cursed of the plague. In 1627, a child who was dead from asphyxiation was revived during the singing of the Litany of Our Lady, and hearing was restored to a child born deaf. By October 12, 1640, a list detailing 33 undisputed cures was compiled of those who had formerly been mute, blind or paralyzed. The Bishop of Trier recorded and authenticated many other cures between 1640 and 1647.
An official decree issued in 1666 placed the capital city of Luxembourg under the patronage of Our Lady, Consoler of the Afflicted. The next year, when Luxembourg was besieged during a dispute between France and Spain, a plot was discovered whereby the enemy intended to detonate part of the city's walls to gain entrance. It was widely believed that the enemy's plan was averted through the intervention of Our Lady. As a sign of gratitude, the Virgin was presented with a golden key to the city, which still hangs from the right wrist of this miraculous statue.
When French troops once again threatened the city, the Blessed Virgin foiled their attack with a miraculous rush of water which fell suddenly down a gorge of the Alzette River to prevent the enemy's advance.
In gratitude for Our Lady's motherly protection, the entire duchy was consecrated to the Consolatrix Allfictorum. People from throughout the duchy flocked to the capital for the grand celebration. It is recorded that 40,000 people received Holy Communion at the Mass of Dedication.
When the French Revolution burst upon Luxembourg, the city fell on June 5, 1795. Every church in the grand duchy suffered desecration to one degree or another, but the Chapel of Our Lady suffered the greatest insult by being destroyed. The beloved statue, however, was smuggled to safety and was secure by the Jesuits. It was eventually placed in the seventeenth-century church of the Immaculate Conception, where it remains to this day.
The devotion of the people is amply demonstrated each year during the Great Octave of 15 days, which is observed from the third to the fifth Sunday after Easter. This celebration commemorates the dedication of the capital city and the entire duchy to Our Lady. The Holy See approved a special Mass and Office for this yearly commemoration and granted extraordinary privileges for those who participate. During the Octave, special Masses are celebrated and a solemn renewal of the consecration is made. The most impressive activity is a length process of guilds and associations of workmen. With the miraculous statue carried in the procession on a dais and Blessed Sacrament held by the bishop, choirs and band provide appropriate music.
Usually enthroned above the main altar, the statue is removed during the Great Octave to a specially constructed altar which is beautifully decorated with flowers and silver lamps. The miraculous statue is always superbly dressed for the occasion, for nowhere, it is said, is a statue of Our Lady dressed to a greater effect than here. Her apparel for the occasion is chosen from her royal wardrobe which contains sumptuous dresses made by queens, princesses and royal duchesses. A choice is then made among the man lace veils which were the gifts of the most famous lace-making districts of Europe. There are also jewelry cases which contain a large assortment of crowns, scepters, orbs, brooches, necklaces, rings and medals of peals and precious stones, all of which were donated by those by those who benefited from the graces distributed by Our Lady, Consoler of the Afflicted.
During the years the church proved to be entirely inadequate for the many pilgrimages that visited the miraculous statue. Raised to the dignity of a cathedral, it has been carefully enlarged so that the additions are perfectly compatible with the old. Stained glass windows reflect many of the queenly titles given to Our Lady in her litany, while other windows depict the mysteries of her Rosary.
Although Luxembourg is a small country, the population is considered to be 98 percent Catholic. Many of these citizens have prayed in times of personal crisis before the miraculous statue and received consolation from a caring mother, Our Lady, Consoler of the Afflicted. (Joan Carroll Cruz, Miraculous Images of Our Lady, published in 1993 by TAN Books and Publishers. pp. 276-278.)
At a time when the conciliar revolutionaries, whose spirit of destruction and idolatry is very much that of the French Revolutionaries who destroyed the have desecrated our churches and turned many of them into Protestant and Masonic and New Age temples, we need to be devoted to Our Lady of the Consolation. Although most of the very small number of people who read this site do not live in the State of Ohio, we can join spiritually with the devotions that will be offered in honor of Our Lady of Consolation at Saint Gertrude the Great Church this morning. His Excellency Bishop Daniel L. Dolan described his parish's plans in last Sunday's bulletin:
For the third year, we will celebrate the Feast of Our Lady of Consolation by hosting a pilgrimage right here in our own church, venerating the beautiful image of Our Lady of Consolation we are privileged to possess. This year’s observance will combine the pilgrimage (procession, special Mass & prayers, a meal) with a day of recollection (special spiritual talks, and the meditated rosary). The opening procession and devotions are at 8:15 AM on Saturday, April 19th. High Mass is at 9:00 AM, and is followed by a brunch. The spiritual conference will then be given, with closing devotions in church. The day will conclude a little after noon. Please come! Please spread the word and invite others to do so.
We are indeed being afflicted by the apostasies, the sacrileges, the blasphemies and the confusion of the Modernist Joseph Ratzinger/Benedict XVI and his counterfeit church of conciliarism, which sees as no offense to God to treat the symbols of false religions with respect and honor and sees no problem with paying obeisance to a "world body" that has made of itself a secular "church," outside of which there is no salvation, certainly no legitimate national sovereignty (a point that will be examined in an article later next week), absolutely no place at all for Christ the King and Mary our Immaculate Queen.
We turn today to Our Lady of Consolation in the midst of these afflictions, praying as many Rosaries as our states-in-life to permit, mindful always of the need to make reparation for our own many sins, which wounded Our Blessed Lord and Saviour Jesus Christ once in time and caused Seven Swords of Sorrow to be thrust through and through His Most Blessed Mother's Sorrowful and Immaculate Heart, wounding also the Mystical Body of Christ on earth, the Church Militant.
Trusting in Our Lady, therefore, and her Fatima Message of the peace her Divine Son that runs through her Immaculate Heart, may we take consolation in the knowledge that that Immaculate Heart will triumph in the end. Until that time, therefore, may it be our privilege to offer to the Most Sacred Heart of Jesus through that same Immaculate Heart whatever we are asked to suffer for the sake of the restoration of the Church and for the restoration of the Social Reign of Christ the King and Mary our Immaculate Queen.
Our Lady of Consolation, pray for us!
Isn't it time to pray a Rosary now?
Vivat Christus Rex! Viva Cristo Rey!
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
