Perennially Contradicting Perennial Truths

by Thomas A. Droleskey

Although this is being written as the year of Our Lord 2006 is drawing to a close and the year 2007 is about to begin, the ceaseless warfare of conciliarists against the perennial truths of the Catholic Faith has become as much as a perennial institution as President George W. Bush's phantom "war on terrorism." The parallels between the positivism of the conciliarism and that of the administration of George W. Bush are quite striking. Both involve the perennial denial of perennial truths.

In the instance of George W. Bush, for example, we are faced with a Protestant who has no true understanding of the nature of God's law as it has been entrusted to the Catholic Church for its safekeeping and infallible explication. Thus, Bush believes in no law, not even the Constitution of the United States of America, other than what he and his neoconservative Protestant and Talmudic Zionist advisers make up to justify their brutalizing of innocent human beings to make this country "more secure" as the military-industrial complex that then-outgoing President Dwight David Eisenhower warned about in his farewell address to the nation becomes more and more powerful, sapping the nation's resources and squandering the lives of countless numbers of American men and women in the armed services, who are placed in harm's way when the legitimate national security interests of this country do not demand them to be placed in such mortal jeopardy. Bush's warped Wilsonian worldview is his only law, founded in the belief that American military power will "liberate" people as their lands are introduced to the "ideals" of "civil liberty."

The use of raw military power to resolve the problems of the world and to spread the false ideals of "civil liberty" that were condemned repeatedly by such great pontiffs as Popes Gregory XVI and Pius IX and Leo XIII in the Nineteenth Century was also rejected by Dwight Eisenhower in part of his aforementioned farewell address, which was delivered on January 17, 1961:

Crises there will continue to be. In meeting them, whether foreign or domestic, great or small,there is a recurring temptation to feel that some spectacular and costly action could become the miraculous solution to all current difficulties. A huge increase in newer elements of our defense; development of unrealistic programs to cure every ill in agriculture; a dramatic expansion in basic and applied research-these and many other possibilities, each possibly promising in itself, may be suggested as the only way to the road we wish to travel.

But each proposal must be weighed in the light of a broader consideration: the need to maintain balance in and among national programs-balance between the private and the public economy, balance between cost and hoped for advantage-balance between the clearly necessary and the comfortably desirable; balance between our essential requirements as a nation and the duties imposed by the nation upon the individual; balance between action of the moment and the national welfare of the future. Good judgment seeks balance and progress; lack of it eventually finds imbalance and frustration.

The record of many decades stands as proof that our people and their government have, in the main, understood these truths and have responded to them well, in the face of stress and threat. But threats, new in kind or degree, constantly arise. I mention two only.

A vital element in keeping the peace is our military establishment. Our arms must be mighty, ready for instant action, so that no potential aggressor may be tempted to risk his own destruction.

Our military organization today bears little relation to that known by any of my predecessors in peace time, or indeed by the fighting men of World War II or Korea.

Until the latest of our world conflicts, the United States had no armaments industry. American makers of plowshares could, with time and as required, make swords as well. But now we can no longer risk emergency improvisation of national defense; we have been compelled to create a permanent armaments industry of vast proportions. Added to this, three and a half million men and women are directly engaged in the defense establishment. We annually spend on military security more than the net income of all United States corporations.

This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence-economic, political, even spiritual-is felt in every city, every state house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society.

In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the military-industrial complex. The potential for the disastrous rise of misplaced power exists and will persist.

We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted only an alert and knowledgeable citizenry can compel the proper meshing of huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

Although Eisenhower did not understand that the authentic security of one's nation is premised upon its subordination to the Social Reign of Christ the King as it must be exercised by the Catholic Church, placing him in concert with today's conciliar officials in the counterfeit conciliar church, the late president and former five star General of the United States Army did have a keen insight into the dangers posed by the rise of what he termed so accurately as the military-industrial complex, which thrives on the constant warfare that George W. Bush and his advisers envision as "necessary" to "secure" this country and "liberate" other peoples. The precepts of the Just War Theory demand that military force be used as a last resort in situations when there is a real and legitimate threat to a nation's security and/or in situations where justice has been so disturbed internationally that the only recourse to defend one's nation and/or to restore justice is military force.

The judgment to use military force, which is supposed to be governed in the United States of America by a declaration of war passed by both Houses of the Congress of the United States, in such situations must take into account many factors, including whether the good end sought will be outweighed by the foreseen evil to be done in the prosecution of military action. Even the best efforts to protect noncombatants from injury and death will fail. Bombs go astray. Noncombatants might be misidentified accidentally as combatants. Soldiers make mistakes in the field of combat. War carries with it terrible consequences, which is why the Catholic Church has taught from time immemorial that every step be taken to assure, as far as is humanly possible in this fallen world, that noncombatants are indemnified and that the damage done to a country's infrastructure and food supply does not create worse conditions that are meant to be redressed by the use of military force.

Clearly, it is the case in Iraq that far worse conditions exist now than when American military forces were ordered by George W. Bush to invade that country in March of 2003. Saddam Hussein was a brutal dictator, who governed his nation like a gangster. He engaged in rash international adventures, such as his invasions of Iran and Kuwait, and thought nothing of gassing the Kurds who rose up against him following the end of the Persian Gulf War in 1991. It is worth noting once again that it was then President Ronald Wilson Reagan's special Middle East envoy, Donald D. Rumsfeld, who arranged in 1985 the sale of biological and chemical weaponry to Hussein for use against the Iranians.

In the midst of all his brutalities, however, Hussein's gangster instincts kept Iraq free of rival gangs from the Islamic Republic of Iran and elsewhere. Such gangs have flocked into Iraq in the past forty-five months, producing waves of violence that have destablized Iraq and resulting in the deaths of over 30,000 Iraqis this year alone. Yesterday, December 31, 2006, marked the sad occasion of the death of the three thousandth uniformed American in Iraq since the invasion. Thousands more have been maimed permanently. Over $350,000,000,000 (that's right, $350 billion) dollars have been spent in an effort that began as an effort to rid Iraq of its nonexistent "weapons of mass destruction" and as an exercise in "regime change" to create an Iraqi "democracy" that would spread throughout the Middle East, thereby making "America's only ally in the Middle East," Israel, "secure" from Arab and non-Arab Mohammedan "terrorist" states. Torture has been employed by contractors hired by the government of the United States of America. That the situation in Iraq gets worse daily as American lives and money continued to be poured down a black hole of a Sunni-Shiite civil war in the illusion that American "civil liberty" is the formula for social stability is lost on the delusional Bush, content now that Saddam Hussein has been put to death.

Mind you, the death penalty, which is part of the Natural Law and cannot be repealed by the fiats of the conciliar popes, was made for the likes of Saddam Hussein. It is another matter entirely, however, to reckon that the government of the United States of America was justified in invading Iraq so as to oust Hussein, whose unquestioned crimes against humanity dwarf in comparison to those of the regime of the so-called People's Republic of China, where reliable estimates from a variety of sources claim that somewhere between 73,000,000 and 100,000,000 people have been put to death as a result of the actions of the Communist Chinese leaders (including a famine engineered by Mao Tse-Tung between 1958 and 1961). No one is talking about an American invasion of Communist China, which has a very cozy relationship with "America's only ally in the Middle East," Israel, to overthrow the mass murderers there. There is no talk of invading Red China as it can fight back and as American corporations, whose officials donate heavily to politicians of both major political parties in this country, make billions upon billions of dollars from the goods produced by Chinese underpaid, forced and slave labor. Thus, Red China's crimes against humanity, which include forced abortions and sterilizations and the cannibalizing of aborted babies (which are served in soup in some restaurants in China) and the arrest and torture of underground Catholic bishops and priests and laity, must be downplayed or ignored.

Saddam Hussein's crimes against humanity, although terrible and committed in a spirit of total disregard for all that is right and true, also pale in comparison to the number of innocent babies that have been put to death under cover of law in this country by means of surgical and chemical abortions. Consider these figures, compiled by the American Life League, about the carnage of innocent lives right here in the United States of America between 1965 and 2005:

Surgical abortions in the United States (1965-2005)

Since the first states decriminalized abortion in 1967, it is estimated that more than 46,000,000 reported surgical abortions in the U.S. An estimated 1,878,990 were committed before Roe v. Wade, the 1973 Supreme Court case that lifted all restrictions. An average of 1,300,000 babies are killed annually through surgical abortion.

Chemical abortions in the United States (1965-2005)

Because many contraceptive measures are abortifacients (drugs that induce or cause abortions), it is important not to overlook the number of children killed by chemical abortions. Since 1965, an average of 11 million women have used abortifacient methods of birth control in the United States at any given time. Using formulas based on the way the birth control pill works, pharmacy experts project that about 14 million chemical abortions occur in the United States each year, giving a projected total of well in excess of 560 million chemical abortions between 1965 and 2005.

Total abortion in the United States (1965-2005)

If you add up the estimated number of surgical and chemical abortions, the total is more than 600,000,000 babies killed in the United States alone. (see: American Life League 2006 - Abortion Statistics)

 

This makes me wince. How about you? Yet most Americans, including most American Catholics, go about their business as though everything is "normal" in a land of such butchery. Some even wonder why their children just can't grow up "normally" and be undisturbed by the realities of the public institutionalization of sins that cry out to Heaven for vengeance as "legal" and simply part of ordinary life. No nation that endorses and/or looks the other way at such a genocide of innocent human lives is "civilized." It has no moral authority to denounce no other nation or national leader as more of a criminal than itself and its own leaders. No nation that exports "family planning" and "rock" music and pornography in the name of "civil liberty" ("freedom of the press," "freedom of speech") is civilized. To assert that such a nation has the "right" to serve as judge and executioner of felons against humanity elsewhere is somewhat akin to the Aztec Montezuma denouncing the barbaric practices of the Mayans.

The world as it exists at present is what it is, however. The American invasion of Iraq has occurred. Saddam Hussein was overthrown. A government of some sort, which seems to have power only over Saddam Hussein and his confederates and not over the establishment of civil peace amongst the warring factions in the country-at-large, has been erected in Iraq. It has tried Hussein and put him to death. Whatever flaws there might have been in his trial notwithstanding, Hussein certainly deserved the death penalty. Putting aside all of the arguments about the legitimacy of the American invasion and its government's lack of moral standing to serve as the judge of the actions of other nations and their leaders, Saddam Hussein was an apt candidate to be put to death by a duly constituted authority. Whether the paper regime in Iraq is such a duly constituted authority or not is something that scholars and practitioners of international law will debate for a long time to come.

Leave it to conciliarists in Rome, however, to claim that the death penalty of its very nature is unconstitutional. Not even seeking to address the questions of the legitimacy of the governmental authority in Iraq, a Vatican cardinal and Benedict XVI's spokesman, carrying on the contradiction of the consistent teaching of the Catholic Church concerning the death penalty that was enunciated by John Paul II and embraced with gusto by conciliar bishops worldwide, has said that the execution of Saddam Hussein was punishing a "crime with a crime." It is no crime for a duly constituted authority to put to death malefactors. The judgment as to whether to do so in particular cases is a matter of debate. What is beyond debate, however, is the inherent right of the state to put a true malefactor to death for crimes against innocent human beings.

The conciliarists, who fashion themselves as Catholics and the legitimate holders of ecclesiastical offices, believe in very little of the Catholic Faith prior to the dawn of their counterfeit religion, believing themselves exempt from past dogmatic pronouncements and from the constant Tradition of the Catholic Church. Anything in the legitimate patrimony of the Catholic Church that contradicts the precepts of the false religion of conciliarism (such as the nature and form of the Sacrifice of the Mass in the Roman Rite, seeking of converts to the true Church, the condemnation of "religious liberty" and the separation of Church and State, the dogmatic belief that the Catholic Church is the one and only Church of Our Blessed Lord and Saviour Jesus Christ, the traditional teaching on the right of the duly constituted authority of the civil state to put malefactors to death) must be dismissed, frequently by adverting to a misapplication of the legitimate principle of the development of doctrine. No legitimate development of doctrine can contradict that which has gone before it. The basic ethos of conciliarism contradicts everything that has gone before it in more instances than not.

Consider, for example, how the counterfeit conciliar church is at odds with the traditional teaching of the Catholic Church concerning the right of the civil state to impose the death penalty on malefactors (my thanks to Mr. Mark Stabinski for compiling the statements below and sending out to his e-mail list; his diligence save me precious time in once again assembling these quotes from disparate sources):

COUNCIL OF TRENT:

"Another kind of lawful slaying belongs to the civil authorities, to whom is entrusted power of life and death, by the legal and judicious exercise of which they punish the guilty and protect the innocent. The just use of this power, far from involving the crime of murder, is an act of paramount obedience to this Commandment which prohibits murder. The end of the Commandment is the preservation and security of human life. Now the punishments inflicted by the civil authority, which is the legitimate avenger of crime, naturally tend to this end, since they give security to life by repressing outrage and violence. Hence these words of David: In the morning I put to death all the wicked of the land, that I might cut off all the workers of iniquity from the city of the Lord."

Catechism of St. Pius X:

Q. Are there cases in which it is lawful to kill?

A. It is lawful to kill when fighting in a just war; when carrying out by order of the Supreme Authority a sentence of death in punishment of a crime; and, finally, in cases of necessary and lawful defense of one's own life against an unjust aggressor.

St. Augustine from the City of God:

"The same divine law which forbids the killing of a human being allows certain exceptions, as when God authorizes killing by a general law or when He gives an explicit commission to an individual for a limited time. Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, "Thou shalt not kill" to wage war at God's bidding, or for the representatives of the State's authority to put criminals to death, according to law or the rule of rational justice."

St. Thomas Aquinas:

"The fact that the evil ones, as long as they live, can be corrected from their errors does not prohibit that they may be justly executed, for the danger which threatens from their way of life is greater and more certain than the good which may be expected from their improvement.

"They also have at that critical point of death the opportunity to be converted to God through repentance. And if they are so obstinate that even at the point of death their heart does not draw back from malice, it is possible to make a quite probable judgment that they would never come away from evil.”

(Summa contra gentiles, Book III, chapter 146)

 

The point raised by Saint Thomas Aquinas about the eternal welfare of the soul of a malefactor is lost in its entirety of conciliarists, most of whom labor under the delusions of Hans Urs von Balthasar's error of "universal salvation." Although Saddam Hussein was not permitted to have any visitors by his American captors prior to his being turned over to the Iraqi authorities on December 30, 2006, for his execution by hanging, did it ever occur to anyone in the Vatican to send an emissary to seek his conversion before he was executed? Mind you, I am not conceding the legitimacy of the Vatican officials. Not at all. I am pointing out the fact that conciliarists, ever steeped in the errors of ecumenism, do not believe that it is necessary to seek the conversion of anyone with urgency, including those who are facing certain death by means of execution.

Conciliarist falsehoods and distortions of Catholic teaching about the death penalty must be presented as a soul that is in the grip of the devil by means of being in a state of Original Sin (and by means of having committed numerous Actual Sins) is left to die without even an effort to baptize him as a member of the Catholic Church. Even Saddam Hussein, in the unlikely event he accepted baptism before his death, could have gone to Heaven; his sins and the temporal punishment due them would have been wiped away the very moment he was baptized. Such a thought doesn't even enter the minds of most conciliarists, who once again have used the execution of a true criminal to spout lies about Catholic teaching, thereby reaffirming millions upon millions of Catholics in error, which delights the devil no end.

Although I quoted from Pope Leo XIII's Satis Cognitum, June 29, 1896, a great deal last year, 2006, let me begin 2007 by doing so once again so as to illustrate the simple truth that one who recedes knowingly from the slightest truth of the Catholic Faith falls from the Catholic Faith in its entirety and thereby ceases to be a Catholic:

The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88).

 

It is not enough, as some contend, for a Catholic to maintain a "bare bones" adherence to the Faith while rejecting most of its truths. There is no Patristic support for this contention, which is as novel as the novelties it seeks to excuse so as to avoid admitting the legitimacy of the sedevacantist thesis even in theory if not in actual fact as pertaining to the conciliarists themselves. The actual fact of the matter is, as Pope Leo XIII noted above, that anyone who "would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium" is "outside Catholic communion." This applies to those who reject the perennial Catholic teaching on the death penalty. This applies also to those who reject the Perpetual Virginity and Divine Maternity of Our Lady, matters that have been dogmatically defined and are beyond argumentation. (One reader wanted me to engage in a colloquy with someone who did not accept these dogmatic truths. We do not have to reargue the Council of Nicea and the Council of Ephesus. The Holy Ghost, the Third Person of the Blessed Trinity, has spoken. No one can remain a Catholic in good standing who rejects the Perpetual Virginity and Divine Maternity of Our Lady.)

Pope Pius XI pointed out in Mortalium Animos, January 6, 1928, that one must hold everything taught by the Catholic Church, not some kind of "barest minimum," in order to remain within her ranks:

These pan-Christians who turn their minds to uniting the churches seem, indeed, to pursue the noblest of ideas in promoting charity among all Christians: nevertheless how does it happen that this charity tends to injure faith? Everyone knows that John himself, the Apostle of love, who seems to reveal in his Gospel the secrets of the Sacred Heart of Jesus, and who never ceased to impress on the memories of his followers the new commandment "Love one another," altogether forbade any intercourse with those who professed a mutilated and corrupt version of Christ's teaching: "If any man come to you and bring not this doctrine, receive him not into the house nor say to him: God speed you."[18] For which reason, since charity is based on a complete and sincere faith, the disciples of Christ must be united principally by the bond of one faith. Who then can conceive a Christian Federation, the members of which retain each his own opinions and private judgment, even in matters which concern the object of faith, even though they be repugnant to the opinions of the rest? And in what manner, We ask, can men who follow contrary opinions, belong to one and the same Federation of the faithful? For example, those who affirm, and those who deny that sacred Tradition is a true fount of divine Revelation; those who hold that an ecclesiastical hierarchy, made up of bishops, priests and ministers, has been divinely constituted, and those who assert that it has been brought in little by little in accordance with the conditions of the time; those who adore Christ really present in the Most Holy Eucharist through that marvelous conversion of the bread and wine, which is called transubstantiation, and those who affirm that Christ is present only by faith or by the signification and virtue of the Sacrament; those who in the Eucharist recognize the nature both of a sacrament and of a sacrifice, and those who say that it is nothing more than the memorial or commemoration of the Lord's Supper; those who believe it to be good and useful to invoke by prayer the Saints reigning with Christ, especially Mary the Mother of God, and to venerate their images, and those who urge that such a veneration is not to be made use of, for it is contrary to the honor due to Jesus Christ, "the one mediator of God and men." How so great a variety of opinions can make the way clear to effect the unity of the Church We know not; that unity can only arise from one teaching authority, one law of belief and one faith of Christians. But We do know that from this it is an easy step to the neglect of religion or indifferentism and to modernism, as they call it. Those, who are unhappily infected with these errors, hold that dogmatic truth is not absolute but relative, that is, it agrees with the varying necessities of time and place and with the varying tendencies of the mind, since it is not contained in immutable revelation, but is capable of being accommodated to human life. Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith.

 

The Catholic Church cannot be the author of error. No legitimate pontiff can preside over a regime of novelty and error. The precepts of the Faith require us to submit to the Roman Pontiff, who cannot give us anything that is contrary to the defined teaching of the Catholic Church. Pope Pius XI had this to say on the subject in Mortalium Animos:

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

Furthermore, in this one Church of Christ no man can be or remain who does not accept, recognize and obey the authority and supremacy of Peter and his legitimate successors. Did not the ancestors of those who are now entangled in the errors of Photius and the reformers, obey the Bishop of Rome, the chief shepherd of souls? Alas their children left the home of their fathers, but it did not fall to the ground and perish for ever, for it was supported by God. Let them therefore return to their common Father, who, forgetting the insults previously heaped on the Apostolic See, will receive them in the most loving fashion. For if, as they continually state, they long to be united with Us and ours, why do they not hasten to enter the Church, "the Mother and mistress of all Christ's faithful"? Let them hear Lactantius crying out: "The Catholic Church is alone in keeping the true worship. This is the fount of truth, this the house of Faith, this the temple of God: if any man enter not here, or if any man go forth from it, he is a stranger to the hope of life and salvation. Let none delude himself with obstinate wrangling. For life and salvation are here concerned, which will be lost and entirely destroyed, unless their interests are carefully and assiduously kept in mind."

"The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest." It is the case that Saint Cyprian, reiterating the constant dogmatic teaching of the Catholic Church, was correct or that he was mistaken. The ethos of conciliarism is a corruption of the Catholic Faith. A pontiff does not have to make de fide statements ex cathedra to demonstrate his defection from the Faith. All he has to do is to hold and to express such defections, thereby breaking the Divine positive law and falling from the Faith. This is the conclusion of theologians and canon lawyers over the years, examples of which (which are drawn from the textual material distributed by His Excellency Bishop Mark Pivarunas at the Fatima Conference in Spokane, Washington, on October 13, 2006) follow:

Coronata — Institutions Juris Canonici, 1950

“Appointment to the Office of the Primacy.

1. What is required by divine law for this appointment . . . Also required for validity is that the one elected be a member of the Church; hence, heretics and apostates (at least public ones) are excluded. . . ”

“It cannot be proven however that the Roman Pontiff, as a private teacher, cannot become a heretic — if, for example, he would contumaciously deny a previously defined dogma. Such impeccability was never promised by God. Indeed, Pope Innocent III expressly admits such a case is possible.

“If indeed such a situation would happen, he [the Roman Pontiff] would, by divine law, fall from office without any sentence, indeed, without even a declaratory one. He who openly professes heresy places himself outside the Church, and it is not likely that Christ would preserve the Primacy of His Church in one so unworthy. Wherefore, if the Roman Pontiff were to profess heresy, before any condemnatory sentence (which would be impossible anyway) he would lose his authority.”

Marato — Institutions Juris Canonici, 1921

“Heretics and schismatics are barred from the Supreme Pontificate by the Divine Law itself, because, although by divine law they are not considered incapable of participating in a certain type of ecclesiastical jurisdiction, nevertheless, they must certainly be regarded as excluded from occupying the throne of the Apostolic See, which is the infallible teacher of the truth of the faith and the center of ecclesiastical unity.”

Billot — De Ecclesia, 1927

“Given, therefore, the hypothesis of a pope who would become notoriously heretical, one must concede without hesitation that he would by that very fact lose the pontifical power, insofar as, having become an unbeliever, he would by his own will be cast outside the body of the Church.”  (see: Quotes from Theologians, etc., re: Sedevacantism)

 

The scions of Modernity in the Bush administration are able to violate the precepts of the Just War Theory because the Social Reign of Christ the King has been jettisoned and condemned by the conciliar church, which, ironically, sometimes condemns unjust invasions but does not realize that the very things it condemns are the result of the ethos of Modernity in the world and theological Modernism that has shaped such conciliar documents as Gaudium et Spes and Dignitatis Humanae. This problem is further compounded by the conciliarists' denial of the morality of the imposition of the death penalty upon a true criminal by a duly constituted authority, thereby making it appear as though men such as George W. Bush are more "Catholic" than Benedict XVI and his band of theological thieves, quite a neat trick of the devil.

In the end, however, the Immaculate Heart of Mary will triumph. Some have expressed wonder as to how such a triumph will change the world. There is no wonder in this at all. Our Lady promised that there would be a certain period of peace following the proper consecration of Russia, a country from which springs so many of the errors of Modernity long, long before the rise of Marxism-Leninism. Do we doubt her word? Do we doubt that there can as miraculous a transformation of the minds and hearts of men in our own age as took place in Latin America following her apparition to Juan Diego on Tepeyac Hill? It is amazing how many Catholics think in earthbound terms, never once believing that Our Lady will indeed have her triumph and that it will be glorious.

No, we may not be alive to see the Triumph of the Sorrowful and Immaculate Heart of Mary. Our children may not be alive to witness it. The Apostles and those who followed them in the first two centuries of the Church did not see the flowering of the seeds they planted with the shedding of our their blood in the glories of Christendom, did they? They simply remained faithful to the end. Millions of them were put to death by the brute power of the state, a fate that might indeed befall believing Catholics across the ecclesiastical divide who dare to oppose and to denounce the madness of men in our own day who believe that they can remake the world by endless war and endless expenditures on arms. We must remain as faithful as the Apostles and those who followed them, making to sure to offer, as His Excellency Bishop Daniel Dolan has reminded us in several recent sermons at Saint Gertrude the Great Church in West Chester, Ohio, many acts of reparation to the Sorrowful and Immaculate Heart of Mary for our own sins and those of the whole world.

We should, therefore, seek to use this New Year of Our Lord 2007 as one of reparation to the Immaculate Heart of Mary. Those of us who are the consecrated slaves of Our Lady's Sorrowful and Immaculate Heart do this by pledging to her our liberty, offering her, therefore, all of our good actions and the merits earned from them--as well as all of our humiliations and sufferings and trials and rejections and misunderstandings and misfortunes and crosses--to the Blessed Trinity through her Immaculate Heart. What a consolation it is to know that we can simply--and the word here is simply--give to Our Lady everything experience in the confidence that she will use it as she sees fit for the honor and glory of God and for the good of the souls for whom He shed every single drop of His Most Precious Blood, which she herself gave to Him in the tabernacle of her Virginal and Immaculate Womb. Making acts of reparation to the Sorrowful and Immaculate Heart of Mary will help to hasten the day in which her Fatima Message will be fulfilled and a period of peace realized before the devil's final battle.

As sons and daughters of Mary our Immaculate Queen, may we pray up a storm of Rosaries this year, 2007, passing out Miraculous Medals and Green Scapulars to those God's Divine Providence puts in our paths. We may not realize the fruits of our efforts until eternity, please God we die in states of Sanctifying Grace. However, that is precisely the point: to remain faithful until the end without looking for results, keeping company with Our Lord in His Real Presence as we console His Most Sacred Heart as the consecrated slaves of the Immaculate Heart of His Most Blessed Mother. The more will do this, ladies and gentlemen, will be the sooner that the perennial contradiction of perennial truths will end and the restoration of the Church and of Christendom will be realized.

A blessed New Year of Our Lord 2007 to you all.

Vivat Christus Rex!

Our Lady, Help of Christians, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saint Frances Xavier Cabrini, pray for us.

Saint Thomas the Apostle, pray for us.

Saint Stephen the Protomartyr, pray for us.

Saint John the Beloved, pray for us.

The Holy Innocents, pray for us.

Saint Thomas a Becket, pray for us.

Pope Saint Sylvester I, pray for us.

Saint Lucy, pray for us.

Saint Agatha, pray for us.

Saint Philomena, pray for us.

Saint Agnes, pray for us.

Saint Cecilia, pray for us.

Saint John Mary Vianney, pray for us.

Saint Vincent de Paul, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Athanasius, pray for us.

Saint Margaret Mary Alacoque, pray for us.

Saint Isaac Jogues, pray for us.

Saint Rene Goupil, pray for us.

Saint John Lalonde, pray for us.

Saint Gregory Lalamont, pray for us.

Saint Noel Chabanel, pray for us.

Saint Charles Garnier, pray for us.

Saint Anthony Daniel, pray for us.

Saint John DeBrebeuf, pray for us.

Saint Alphonsus de Liguori, pray for us.

Saint Dominic, pray for us.

Saint Basil, pray for us.

Saint Augustine, pray for us.

Saint Thomas Aquinas, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Sebastian, pray for us.

Saint Tarcisius, pray for us.

Saint Bridget of Sweden, pray for us.

Saint Gerard Majella, pray for us.

Saint John of the Cross, pray for us.

Saint John Bosco, pray for us.

Saint Teresa of Avila, pray for us.

Saint Bernadette Soubirous, pray for us.

Pope Saint Pius X, pray for us

Pope Saint Pius V, pray for us.

Venerable Anne Catherine Emmerich, pray for us.

Venerable Pauline Jaricot, pray for us.

Father Miguel Augustin Pro, pray for us.

Francisco Marto, pray for us.

Jacinta Marto, pray for us.

Juan Diego, pray for us.

 

The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888

O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil.  Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil.  Fight this day the battle of our Lord, together with  the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven.  That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels.  Behold this primeval enemy and slayer of men has taken courage.  Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory.  That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity.  These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered.  Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory.  They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude.  Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church.  Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations.  Amen.

Verse: Behold the Cross of the Lord; be scattered ye hostile powers.

Response: The Lion of the Tribe of Juda has conquered the root of David.

Verse: Let Thy mercies be upon us, O Lord.

Response: As we have hoped in Thee.

Verse: O Lord hear my prayer.

Response: And let my cry come unto Thee.

Verse: Let us pray.  O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls. 

Response:  Amen.