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February 26, 2012


Prisoners Of Their Own Apostasy

by Thomas A. Droleskey

Now sporting the title of "cardinal," Timothy Michael Dolan, the conciliar "archbishop" of New York since April 15, 2009,  is swinging away with renewed vigor in behalf of the apostasy of "religious liberty" as the means to "protect" Catholics against the encroachments of the administration of Caesar Barackus Obamus Ignoramus brought about by his administration's mandate that all employers, including those affiliated with what he thinks is the Catholic Church, provide insurance coverage for contraception and sterilization. The mandate, "amended" in a fiat by Obama to force insurance companies to provide such coverage for employees of Catholic institutions, is the direct consequence of the compromises made by Bishop (and then Archbishop) John Carroll to the false premises of the American founding in the belief that the American concept of "religious liberty" would make it possible for Catholics to "take their place" in civil society as they practiced their religion without fear of state-sponsored persecution.

Timothy Dolan does not realize this. Indeed, each of the conciliar "bishops" in the United States of America is a prisoner of the apostasy that is "religious liberty." This is why "Cardinal" Dolan can issue the following kind of statement that is a mother lode of propaganda in behalf of the very thing that got the conciliar "bishops" into the mess that they find themselves at this time:

Dear Brother Bishops,

Since we last wrote to you concerning the critical efforts we are undertaking together to protect religious freedom in our beloved country, many of you have requested that we write once more to update you on the situation and to again request the assistance of all the faithful in this important work. We are happy to do so now.

First, we wish to express our heartfelt appreciation to you, and to all our sisters and brothers in Christ, for the remarkable witness of our unity in faith and strength of conviction during this past month. We have made our voices heard, and we will not cease from doing so until religious freedom is restored.

As we know, on January 20, the Department of Health and Human Services announced a decision to issue final regulations that would force practically all employers, including many religious institutions, to pay for abortion inducing drugs, sterilizations, and contraception. The regulations would provide no protections for our great institutions—such as Catholic charities, hospitals, and universities—or for the individual faithful in the marketplace. The regulations struck at the heart of our fundamental right to religious liberty, which affects our ability to serve those outside our faith community.

Since January 20, the reaction was immediate and sustained. We came together, joined by people of every creed and political persuasion, to make one thing resoundingly clear: we stand united against any attempt to deny or weaken the right to religious liberty upon which our country was founded.

On Friday, February 10, the Administration issued the final rules. By their very terms, the rules were reaffirmed “without change.” The mandate to provide the illicit services remains. The exceedingly narrow exemption for churches remains. Despite the outcry, all the threats to religious liberty posed by the initial rules remain.

Religious freedom is a fundamental right of all. This right does not depend on any government’s decision to grant it: it is God-given, and just societies recognize and respect its free exercise. The free exercise of religion extends well beyond the freedom of worship. It also forbids government from forcing people or groups to violate their most deeply held religious convictions, and from interfering in the internal affairs of religious organizations.

Recent actions by the Administration have attempted to reduce this free exercise to a “privilege” arbitrarily granted by the government as a mere exemption from an all-encompassing, extreme form of secularism. The exemption is too narrowly defined, because it does not exempt most non-profit religious employers, the religiously affiliated insurer, the self-insured employer, the for-profit religious employer, or other private businesses owned and operated by people who rightly object to paying for abortion inducing drugs, sterilization, and contraception. And because it is instituted only by executive whim, even this unduly narrow exemption can be taken away easily.

In the United States, religious liberty does not depend on the benevolence of who is regulating us. It is our “first freedom” and respect for it must be broad and inclusive—not narrow and exclusive. Catholics and other people of faith and good will are not second class citizens. And it is not for the government to decide which of our ministries is “religious enough” to warrant religious freedom protection.

This is not just about contraception, abortion-causing drugs, and sterilization—although all should recognize the injustices involved in making them part of a universal mandated health care program. It is not about Republicans or Democrats, conservatives or liberals. It is about people of faith. This is first and foremost a matter of religious liberty for all. If the government can, for example, tell Catholics that they cannot be in the insurance business today without violating their religious convictions, where does it end? This violates the constitutional limits on our government, and the basic rights upon which our country was founded.

Much remains to be done. We cannot rest when faced with so grave a threat to the religious liberty for which our parents and grandparents fought. In this moment in history we must work diligently to preserve religious liberty and to remove all threats to the practice of our faith in the public square. This is our heritage as Americans. President Obama should rescind the mandate, or at the very least, provide full and effective measures to protect religious liberty and conscience.

Above all, dear brothers, we rely on the help of the Lord in this important struggle. We all need to act now by contacting our legislators in support of the Respect for Rights of Conscience Act, which can be done through our action alert on www.usccb.org/conscience.

We invite you to share the contents of this letter with the faithful of your diocese in whatever form, or by whatever means, you consider most suitable. Let us continue to pray for a quick and complete resolution to this and all threats to religious liberty and the exercise of our faith in our great country.

Timothy Cardinal Dolan
Archbishop of New York
President, United States Conference of Catholic Bishops

Most Reverend William E. Lori
Bishop of Bridgeport
Chairman, Ad Hoc Committee for Religious Liberty
(Letter to Bishops From "Cardinal" Dolan

There is little need to repeat in this particular article points that have been made before in Ominous Offenders Offending Ominously, Memo To David Axelrod And Other Social Engineers, John Carroll's Caesar, Victims of Compromise and Taking A Figure Of Antichrist At His Worthless Words. "Religious liberty," "Cardinal" Dolan, does not come from God. It comes from the devil. Consider these words, "Cardinal" Dolan, of Pope Leo XIII:

The world has heard enough of the so-called "rights of man." Let it hear something of the rights of God. That the time is suitable is proved by the very general revival of religious feeling already referred to, and especially that devotion towards Our Saviour of which there are so many indications, and which, please God, we shall hand on to the New Century as a pledge of happier times to come. But as this consummation cannot be hoped for except by the aid of divine grace, let us strive in prayer, with united heart and voice, to incline Almighty God unto mercy, that He would not suffer those to perish whom He had redeemed by His Blood. May He look down in mercy upon this world, which has indeed sinned much, but which has also suffered much in expiation! And, embracing in His loving-kindness all races and classes of mankind, may He remember His own words: "I, if I be lifted up from the earth, will draw all things to Myself" (John xii., 32).  (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

It is the right of God, "Cardinal" Dolan, for His Holy Church to be recognized by the civil state as the true religion even though it may not be possible in concrete circumstances, such as those that exist here in the United States of America, for Him to exercise this right. You do not believe this. You are an apostate. What I would like to focus on in this brief article is the fact that there are some apologists for the American concept of  "religious liberty" even in traditionally-minded Catholic circles who have convinced themselves that the premises of the American founding are not only not inimical to the Holy Faith, but are actually compatible with It. Some like to cite Pope Pius XII's allocation to Italian lawyers made on December 6, 1953, Ci Riesce, as "proof" of this contention. It is nothing of the sort:

Thus the two principles are clarified to which recourse must be had in concrete cases for the answer to the serious question concerning the attitude which the jurist, the statesman and the sovereign Catholic state is to adopt in consideration of the community of nations in regard to a formula of religious and moral toleration as described above. First: that which does not correspond to truth or to the norm of morality objectively has no right to exist, to be spread or to be activated. Secondly: failure to impede this with civil laws and coercive measures can nevertheless be justified in the interests of a higher and more general good. .

. .

The Church must live among them and with them [the nations and peoples of the world]; she can never declare before anyone that she is "not interested." The mandate imposed upon her by her divine Founder renders it impossible for her to follow a policy of non-interference or laissez-faire. She has the duty of teaching and educating in all the inflexibility of truth and goodness, and with this absolute obligation she must remain and work among men and nations that in mental outlook are completely different from each other.

Let Us return now, however, to the two propositions mentioned above: and in the first place to the one which denies unconditionally everything that is religiously false and morally wrong. With regard to this point there never has been, and there is not now, in the Church any vacillation or any compromise, either in theory or in practice.

Her deportment has not changed in the course of history, nor can it change whenever or wherever, under the most diversified forms, she is confronted with the choice: either incense for idols or blood for Christ. The place where you are now present, Eternal Rome, with the remains of a greatness that was and with the glorious memories of its martyrs, is the most eloquent witness to the answer of the Church. Incense was not burned before the idols, and Christian blood flowed and consecrated the ground. But the temples of the gods lie in the cold devastation of ruins howsoever majestic; while at the tombs of the martyrs the faithful of all nations and all tongues fervently repeat the ancient Creed of the Apostles.

Concerning the second proposition, that is to say, concerning tolerance in determined circumstances, toleration even in cases in which one could proceed to repression, the Church - out of regard for those who in good conscience (though erroneous, but invincibly so) are of different opinion - has been led to act and has acted with that tolerance, after she became the State Church under Constantine the Great and the other Christian emperors, always for higher and more cogent motives. So she acts today, and also in the future she will be faced with the same necessity. In such individual cases the attitude of the Church is determined by what is demanded for safeguarding and considering the bonum commune, on the one hand, the common good of the Church and the State in individual states, and, on the other, the common good of the universal Church, the reign of God over the whole world. In considering the "pro" and "con" for resolving the "question of facts," as well as what concerns the final and supreme judge in these matters, no other norms are valid for the Church except the norms which We have just indicated for the Catholic jurist and statesman. (Pope Pius XII, Ci Riesce, December 6, 1953.)

Toleration is a far, far different concept than asserting that religious falsehoods have the ability to "contribute" to the common good, a concept that was mocked roundly by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness.

By separating fraternity from Christian charity thus understood, Democracy, far from being a progress, would mean a disastrous step backwards for civilization. If, as We desire with all Our heart, the highest possible peak of well being for society and its members is to be attained through fraternity or, as it is also called, universal solidarity, all minds must be united in the knowledge of Truth, all wills united in morality, and all hearts in the love of God and His Son Jesus Christ. But this union is attainable only by Catholic charity, and that is why Catholic charity alone can lead the people in the march of progress towards the ideal civilization. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Catholicism is the one and only foundation of personal and social order. Nothing else.

Holy Mother Church is a wise mother. She does not expect the impossible from her children. She is willing to adapt--and has in fact adapted--herself to the varied circumstances in which her children find themselves. She is ready and willing to avail herself of the legal "protections" afford by the modern civil state, doing so without conceding the validity of the false premises upon which the modern state is founded and operates. Pope Pius XII's Ci Riesce is simply a reiteration of the fact that Catholic statesmen must make prudential judgments about the practical realities that exist in their own nations. This is not at all inconsistent with anything taught by any true pope prior to that time, nor is it any denial of the immutable teaching that the civil state has a duty to recognize the true religion and to afford her the favor and protection of the public patronage.

Writing specifically about the American constitutional regime, Pope Leo XIII made this precise point in Longinqua Oceani, January 6, 1895. After praising what he could of the natural virtue of George Washington and that the Constitution of the United States of America placed no obstacles to the practice of the Faith, he then reminded the American bishops that the growth of the Faith in this country was result of the fecundity of God's graces, not because of the precepts of the Constitution, whose religious indifferentism he condemned in no uncertain terms:

The main factor, no doubt, in bringing things into this happy state were the ordinances and decrees of your synods, especially of those which in more recent times were convened and confirmed by the authority of the Apostolic See. But, moreover (a fact which it gives pleasure to acknowledge), thanks are due to the equity of the laws which obtain in America and to the customs of the well-ordered Republic. For the Church amongst you, unopposed by the Constitution and government of your nation, fettered by no hostile legislation, protected against violence by the common laws and the impartiality of the tribunals, is free to live and act without hindrance. Yet, though all this is true, it would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the Church, or that it would be universally lawful or expedient for State and Church to be, as in America, dissevered and divorced. The fact that Catholicity with you is in good condition, nay, is even enjoying a prosperous growth, is by all means to be attributed to the fecundity with which God has endowed His Church, in virtue of which unless men or circumstances interfere, she spontaneously expands and propagates herself; but she would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and the patronage of the public authority. (Pope Leo XIII, Longiqua Oceani, January 6, 1895.)

The teaching of Holy Mother Church must be viewed in Its entirety. How many Catholic statesman in the world are there today who have ever heard of Longiqua Oceani, no less have read or understood it? Although it may not be feasible to establish a confessional Catholic civil state in pluralist nations, the Catholic Church never ceases to proclaim the truth of her Social Teaching so as to exhort her children as to their responsibilities to plant seeds for the conversion of their nations to true Faith, outside of which there is no salvation and and without which there can be no true social order. 

One of the problems that some traditionally-minded "experts" seem to have is that they do not recognize the simple truth that the Social Teaching of the Catholic Church was never taught here in the United States of America, which was considered to be an "exception" to the immutable laws of God concerning the duties of the civil state to the true religion, a "model" for the rest of the world. Apart from the fact that Pope Leo XIII rejected the American concept of Church-State relations as a "model" for the rest of the world, he specifically noted that practical atheism is the only net result of religious indifferentism:

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

Pope Leo XIII, mindful that the American bishops were not teaching Immortale Dei and Libertas Praestantissimum and Sapientiae Christianae, explained in Longiqua Oceani that they had a duty to do so, thus reiterating the distinction between recognizing the practical realities of a given situation and the necessity to teach the truths of the Holy Faith:

As regards civil affairs, experience has shown how important it is that the citizens should be upright and virtuous. In a free State, unless justice be generally cultivated, unless the people be repeatedly and diligently urged to observe the precepts and laws of the Gospel, liberty itself may be pernicious. Let those of the clergy, therefore, who are occupied with the instruction of the multitude, treat plainly this topic of the duties of citizens, so that all may understand and feel the necessity, in political life, of conscientiousness, self restraint, and integrity; for that cannot be lawful in public which is unlawful in private affairs. On this whole subject there are to be found, as you know, in the encyclical letters written by Us from time to time in the course of Our pontificate, many things which Catholics should attend to and observe. In these writings and expositions We have treated of human liberty, of the chief Christian duties, of civil government, and of the Christian constitution of States, drawing Our principles as well from the teaching of the Gospels as from reason. They, then, who wish to be good citizens and discharge their duties faithfully may readily learn from Our Letters the ideal of an upright life. In like manner, let the priests be persistent in keeping before the minds of the people the enactments of the Third Council of Baltimore, particularly those which inculcate the virtue of temperance, the frequent use of the sacraments and the observance of the just laws and institutions of the Republic. (Pope Leo XIII, Testem Benevolentiae Nostrae, January 22 1899.)

To hammer this point home, Pope Leo XIII wrote to James Cardinal Gibbons, the Americanist Archbishop of Baltimore, Maryland, from 1877 to 1921, finishing his apostolical letter by noting a simple truth is that all the more profound today in light of conciliarism's "reconciliation" with the principles of Modernity: that there were some in America who conceived and desired a Church different from that which is in the rest of the world:

But if this [the term Americanism] is to be so understood that the doctrines which have been adverted to above are not only indicated, but exalted, there can be no manner of doubt that our venerable brethren, the bishops of America, would be the first to repudiate and condemn it as being most injurious to themselves and to their country. For it would give rise to the suspicion that there are among you some who conceive and would have the Church in America to be different from what it is in the rest of the world. (Pope Leo XIII, Tametsi Benevolentiae Nostrae, January 22, 1899.)

Americanism did, of course, play a profound role in making possible the rise of the counterfeit church of conciliarism, which believes the "American Way" of separation of Church and State and "religious liberty" is indeed the model for the rest of the world. Such a "model," therefore helps to deform souls into accepting blithely and uncritically the false, naturalist precepts upon which the modern civil state is founded and operates. The influences of the world, the flesh and the devil are such that it is almost impossible for people, including supposedly "educated" Catholics, to be swept away by them to such an extent that they do not even want to read or hear anything about the fact that the conditions in which we find ourselves are the logical and inevitable consequence of the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolution and cemented by the forces of Judeo-Masonry and that there is no shortcut to reverse these forces absent the conversion of men and their nations as a result of the Triumph of the Immaculate Heart of Mary and her Fatima Message.

We must see the world through the supernatural eyes of the Faith. The world now is not the way it appeared in the 1950s, a time when even Pope Pius XII put at least some hope, however tempered, in the United Nations and the the work of the "community of nations." The world was decaying in the 1950s as Catholics were happily immersed in the popular culture, thinking that the "American Way," not Catholicism, was going to retard the spread of Marxism in the world. Seen who's in the White House lately? We are suffering the direct consequences of the the uncritical acceptance of the ways of the popular culture as most Catholics in the world have lost access to the true sacraments, thereby becoming even more immersed in the popular culture than were their ancestors, sometimes to the point of openly opposing the Received Teaching of Our Blessed Lord and Saviour Jesus Christ.

Pope Pius XII noted that is up to the judgment of Catholics in public life to determine how to work in a situation of pluraalism, whether domestically or internationally. The reality today, is that there can be no real a "consensus" within a nation or among the "community of nations" when most of the citizens have been brainwashed by what is called "public education" and by the conciliar version of such "education"? The triumph of sentimentality and emotionalism must follow when men are not informed by the true Faith.

Although Pope Pius XII spoke of religious toleration in Ci Riesce, Pope Leo XIII noted in Libertas Praestantissimum, June 20, 1888, that result the more that nations are driven to tolerate greater and greater doses of evil:

But, to judge aright, we must acknowledge that, the more a State is driven to tolerate evil, the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires. Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be lawful; for in such case the motive of good is wanting. And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind. One thing, however, remains always true -- that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and truth should have equal rights.

And as to tolerance, it is surprising how far removed from the equity and prudence of the Church are those who profess what is called liberalism. For, in allowing that boundless license of which We have spoken, they exceed all limits, and end at last by making no apparent distinction between truth and error, honesty and dishonesty. And because the Church, the pillar and ground of truth, and the unerring teacher of morals, is forced utterly to reprobate and condemn tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation. But, in spite of all this show of tolerance, it very often happens that, while they profess themselves ready to lavish liberty on all in the greatest profusion, they are utterly intolerant toward the Catholic Church, by refusing to allow her the liberty of being herself free. (Pope Leo XIII, Libertas Praestantissimum, June 20, 1888.)

The culture of the 1950s made possible the acceptance of conciliarism in the 1960s and thereafter. Where are the Catholic statesmen who have been informed by the the perennial teaching of the Catholic Church concerning the duties of the civil state to her that are necessary to choose wisely concerning the limits of the toleration of error? It is precisely because most Catholics in public life adhere either to the errors of Modernity in the world or to those of Modernism as the means to combat them that there has been such widespread acceptance of contraception, abortion, "assisted suicide" and, now, "marriage" between persons of the same gender. False religions, including the false religion of conciliarism, breed licentiousness, something that Pope Pius IX pointed out in Quanta Cura, December 8, 1864:

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

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


History has proved that the prophetic insight of Pope Pius IX has proved correct.

While it is certainly true that the Catholic Church has never sought to "impose" herself by brute force upon men as the Faith grew organically over the course of the First Millennium and into the Second Millennium throughout Europe, it is also true that she never ceased the work of converting men and their nations to the true Faith. The conciliar authorities have not only ceased teaching the immutable doctrines of the Catholic Church and her relationship with the civil state, they have rejected those doctrines in principle. Concilairism's embrace of the "separation of Church and State" and "religious liberty" accepts these precepts of Modernity not as something to be tolerated in instances where Holy Mother Church cannot exercise the Social Reign of Christ the King but as "evolutionary" principles that have permitted Catholics to make "progress" in their relations with other men, "believers" and "non-believers" alike.

There is quite difference between recognizing the practical impossibility of establishing the confessional Catholic civil state and the rejection of the that the civil state owes to the true religion.

Thus it is that the likes of Timothy "Cardinal" Dolan, who some believe might be the first American to head the counterfeit church of conciliarism (I can imagine "Pope" Dolan saying, "You can call me Holy Father or you can call me His Holiness or Papa Tim--or whatever you want") and his band of fellow "bishops" in the United States of America celebration the very thing, "religious liberty," that has made possible the persecution that the administration of Barack Hussein Obama is waging against them and their institutions at this time with the full support and approval of many Catholics.

We must also pray for the conversion of our nation to the true Faith. Impossible? Nothing is impossible with God. The Apostles should have stayed in the Upper Room in Jerusalem on Pentecost Sunday if the conversion of men and their nations to the true Faith is impossible. Never let any Americanist or other garden-variety conciliarism tell you that it is "impossible" to convert any nation to the true Faith. If this self-serving excuse for refusing to take one's duty as a soldier in the Army of Christ is true, then Our Lord, God Himself, Christ the King, must have been lying when He told the Eleven to do precisely this as He Ascended to His Co-Eternal and Co-Equal Father's right hand in glory on Ascension Thursday:

And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. And seeing him they adored: but some doubted. And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28: 16-20.)


This time of chastisement, and it is a time of chastisement, will pass. There will be the Triumph of the Immaculate Heart of Mary, and it will be a glorious triumph beyond all telling in perfect fulfillment of her Fatima as people of different ethnicities and races live and work united as Catholics for the greater honor and glory of the Most Holy Trinity as the clients of the Immaculate Heart of Mary to the shouts of:

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, triumph soon.


Viva Cristo Rey! Vivat Christus Rex!


Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior and Balthasar, pray for us.

See also: A Litany of Saints


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