Straight From The Lodge and Into Hell
by Thomas A. Droleskey
The spirit of Judeo-Masonry is alive and well in the One World Church headed by Joseph Ratzinger/Benedict XVI.
Ratzinger/Benedict and his minions repeatedly tell civil leaders of the nations of the world and the leaders of international organizations that "religious liberty," not the Catholic Faith, is the foundation of social order within nations and peace among them in pluralistic, "diverse" world, that the principal work of the Catholic Church is to "promote human dignity." This is nothing other than pure Judeo-Masonic naturalism that denies the fact that the Incarnation of the Second Person of the Blessed Trinity in the Virginal and Immaculate Womb of His Most Blessed Mother and His Redemptive Act on the wood of the Holy Cross defines everything about the life of every human being on the face of this earth and is meant to be the basis upon which nations are organized and seek to pursue the common temporal good in light of man's Last End.
This Judeo-Masonic spirit was on full display in an address delivered by Timothy Dolan, Timothy Dolan, the man who has been masquerading as the "archbishop" of
New York since April 15, 2009, in address he delivered recently at the University of Notre Dame du Lac in Notre Dame, Indiana. Yes, we're
talking once more about the happy "bishop" who said last year that one could use whatever name you want to refer to God.
Here is a news story about Dolan's address:
Calling the dignity of the human person “a primary doctrine” of the
Catholic Church, Archbishop Timothy M. Dolan of New York told an
audience at the University of Notre Dame Dec. 6 that it must prompt
Catholics “to treat ourselves and others only with respect, love, honor
and care.”
That doctrine also means people must not be identified “with our
urges, our flaws, our status, our possessions, our utility,” but each
seen as “a child of God, his creation, modeled in his own image,
destined for eternity,” he said.
The archbishop, president of the U.S. Conference of Catholic Bishops,
was delivering the inaugural lecture in the university’s new Project on
Human Dignity.
“My identity, my personhood … does not depend on whether or not I
have a green card, a stock portfolio, a job, a home or even a college
diploma,” Archbishop Dolan said. “Nor does my identity depend upon whom I
am sexually attracted to, or to race, religion, gender, social status,
bank account, passport or health insurance, but on my essence as a child
of God.”
The talk quoted from a wide variety of sources — from Blessed John
Paul II to a formerly drug-addicted Vietnam veteran, from Voltaire to a
20-year-old ex-prostitute who came to World Youth Day in Toronto on a
dare in 2002 and said it saved her life.
“When we mention Catholic doctrines, we usually mention the Trinity,
the Incarnation, the redemption, the Eucharist,” the archbishop said. “I
wonder why we never include the doctrine of the dignity of the human
person? It’s pivotal; it’s way up there; it’s normative.”
Despite what he called the “caricature of the church … that it had to
be dragged kicking and screaming into the noble enterprise of defending
human rights,” Archbishop Dolan said the Catholic doctrine of the
dignity of the human person “startled the brutality of the Roman world
with its emphasis on the protection of life, respect for the person,
care for the vulnerable, (and) defense of women, babies, children,
families, elders and even slaves.”
“It gave rise to the greatest system of health care, education and charity the world has ever known,” he added.
The church that proclaims this doctrine “is not a shrill, crabby,
naysaying nag, but a warm, tender, gracious mother who invites, embraces
and nurtures her children, calling forth from within the truth, beauty
and goodness she knows is within them,” the archbishop said.
The doctrine of human dignity dictates the church’s position on
abortion, immigration and the death penalty, among other topics, he
said.
“If the preborn baby in the womb, from the earliest moments of his or
her conception, is a human person — an ‘is’ that comes not from the
catechism but from the biology textbook used by any sophomore in high
school — then that baby’s life ought to be cherished and protected,”
Archbishop Dolan said.
“If an immigrant from Mexico is a child of God, … then we ought to
render him or her honor and a welcome, not a roar of hate, clenched
fists and gritted teeth in response to the latest campaign slogan,” he
added. “If even a man on death row has a soul, is a human person, an
‘is’ that cannot be erased even by beastly crimes he may have committed,
then we ought not to strap him to a gurney and inject him with poison.”
In a question-and-answer period following Archbishop Dolan’s lecture,
an audience member cited a letter from Holy Cross Father John Jenkins,
Notre Dame president, to Kathleen Sebelius, secretary of Health and
Human Services. That Sept. 28 letter urged that the definition of
religious employer in the rules for the new health care law be broadened
to provide conscience protection.
Father Jenkins noted that the current rules put Notre Dame in the
“impossible position” of being required either to provide services and
insurance coverage contrary to Catholic teaching, or to discontinue
employee and student health care plans.
The questioner said non-Catholics also attend and work for Notre Dame
who believe that contraception and sterilization are moral. He asked
how this “conflict between two consciences” could be resolved without
offending the equal human dignity of either side.
Archbishop Dolan replied that he was “grateful” Father Jenkins had taken a “brave and courageous stand” on this issue.
“Our religion would require us to respect the rights of all and never
to denigrate them,” he said. “However, it would also obviously require
us to obey our own consciences and follow the allegiances of our own
faith.”
People would expect a community with a given set of values to live
out the demands of the faith it professes, Archbishop Dolan explained.
So, it is not a judgment against people who do not share the faith, but
rather an insistence on the rights of conscience and that the government
would never have the right to compel violation of conscience.
“That of course is not only a Catholic principle,” Archbishop Dolan
said, but also a principle of our country. So, while Father Jenkins made
a claim based on religion, “he also is calling America back to its most
cherished principles that never would we force someone or an
institution to do something contrary to its conscience.” ("Archbishop Dolan" defines human dignity as ‘primary doctrine’ of church.)
So much error. So little time.
Let me not tarry too long.
First, the primary mission of the Catholic Church is the salvation of souls. The lords of the counterfeit church of conciliarism do not believe the souls of non-Catholics are in much, if any, jeopardy of eternal perdition if they persist in their unbelief until the moment of their deaths. The lords of conciliarism thus fail to discharge the mission that Our Blessed Lord and Saviour Jesus Christ gave to the Eleven before He Ascended to the God the Father's right hand in glory on Ascension Thursday.
Second, Holy Mother Church and her children have discharged the duties imposed by the demands of the Spiritual and Corporal Works of Mercy. Yes, Holy Mother Church sees in each person the Divine impress. True. However, she does not exalt so-called "human dignity" or "human rights." She exalts the honor and glory of God and serves others as she would serve His Co-Equal and Co-Eternal Son in the very Flesh.
Third, the Catholic Church opposes abortion because it is willful murder in violation of the binding precepts of the Divine Positive Law and the Natural Law, not because of what Pope Saint Pius X termed in Notre Charge Apostolique, August 15, 1910, as a "chimerical equality" or "human dignity.
Fourth, the Catholic Church does not oppose the death penalty and she does not endorse the unrestricted ability of citizens of one country to migrate to others, no less to do so in full violation of the laws of the country they seek to enter and from whose social service agencies they expect to receive every taxpayer benefit imaginable.
Fifth, the Catholic Church does not do violence to the consciences of the ill-informed when insisting that civil law be in conformity with the binding precepts of the Divine Positive Law and the Natural Law, which apply to everyone at all times in all places regardless as to what their consciences dictate to the contrary is so. Immutable moral truths apply to all human beings and the civil state is acting against its own interests when, to quote Pope Leo XIII in Immortale Dei, November 1, 1885, "whenever it permits the license
of opinion and of action to lead minds astray from truth and souls away
from the practice of virtue."
Sixth, the "founding principles" of the United States of America are to blame for the spirit of moral lawlessness that prevails in this country (see, for example, Volume I of Conversion in Reverse: How the Ethos of Americanism Converted Catholics and Contributed to the Rise of Conciliarism.)
Pope Pius IX explained what happens in nation where the true religion has been replaced by "freedom of conscience" in nation after nation:
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.)
Timothy Dolan is certainly one of those who add to the injurious babbling to which human beings are subjected in the pluralistic land of error and blasphemy that is the United States of America.
Seventh, true pope after true pope has taught us that it is the rights of God that we must defend, not the rights of man:
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.)
Pope Saint Pius X, writing in Notre Charge Apostolique, August 15, 1910, dealt similarly with Modernity's constant references to a human dignity divorced from discipleship in Our Blessed Lord and Saviour Jesus Christ as a member of the one and only true Church that He founded upon the Rock of Peter, the Pope:
To reply to these fallacies is only to easy; for whom will they make believe that the Catholic Sillonists, the priests and seminarists enrolled in their ranks have in sight in their social work, only the temporal interests of the working class? To maintain this, We think, would be an insult to them. The truth is that the Sillonist leaders are self-confessed and irrepressible idealists; they claim to regenerate the working class by first elevating the conscience of Man; they have a social doctrine, and they have religious and philosophical principles for the reconstruction of society upon new foundations; they have a particular conception of human dignity, freedom, justice and brotherhood; and, in an attempt to justify their social dreams, they put forward the Gospel, but interpreted in their own way; and what is even more serious, they call to witness Christ, but a diminished and distorted Christ. Further, they teach these ideas in their study groups, and inculcate them upon their friends, and they also introduce them into their working procedures. Therefore they are really professors of social, civic, and religious morals; and whatever modifications they may introduce in the organization of the Sillonist movement, we have the right to say that the aims of the Sillon, its character and its action belong to the field of morals which is the proper domain of the Church. In view of all this, the Sillonist are deceiving themselves when they believe that they are working in a field that lies outside the limits of Church authority and of its doctrinal and directive power. . . .
We know well that they flatter themselves with the idea of raising human dignity and the discredited condition of the working class. We know that they wish to render just and perfect the labor laws and the relations between employers and employees, thus causing a more complete justice and a greater measure of charity to prevail upon earth, and causing also a profound and fruitful transformation in society by which mankind would make an undreamed-of progress. Certainly, We do not blame these efforts; they would be excellent in every respect if the Sillonist did not forget that a person’s progress consists in developing his natural abilities by fresh motivations; that it consists also in permitting these motivations to operate within the frame of, and in conformity with, the laws of human nature. But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Pope Saint Pius X went on to explain in Notre Charge Apostolique that the primary duty of Catholic Charity is not the toleration of false ideas, no less their open promotion in society, something that is of its evil nature blasphemous to God and injurious to the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross:
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.
Finally, at the root of all their fallacies on social questions, lie the false hopes of Sillonists on human dignity. According to them, Man will be a man truly worthy of the name only when he has acquired a strong, enlightened, and independent consciousness, able to do without a master, obeying only himself, and able to assume the most demanding responsibilities without faltering. Such are the big words by which human pride is exalted, like a dream carrying Man away without light, without guidance, and without help into the realm of illusion in which he will be destroyed by his errors and passions whilst awaiting the glorious day of his full consciousness. And that great day, when will it come? Unless human nature can be changed, which is not within the power of the Sillonists, will that day ever come? Did the Saints who brought human dignity to its highest point, possess that kind of dignity? And what of the lowly of this earth who are unable to raise so high but are content to plow their furrow modestly at the level where Providence placed them? They who are diligently discharging their duties with Christian humility, obedience, and patience, are they not also worthy of being called men? Will not Our Lord take them one day out of their obscurity and place them in heaven amongst the princes of His people? (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
The apostate leaders of the counterfeit church of conciliarism do not believe in the simple declarative statements made by one pope after another in the Nineteenth and early Twentieth Centuries that Catholicism is the one and only foundation of personal social order, including the following statements that are either true or false of their nature (and something that is true of its nature can never be false and that which is false can never be made true):
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.
This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”
Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.
We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind." (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Yes, the conciliarists work for "mankind," not for Christ the King. And those who try to claim that the conciliarists are committed to the immutable rights of Christ the King are deluded or they are liars. The conciliarists have indeed made their "reconciliation" with the principles of Modernity and There is no need to try to reconcile the irreconcilable. The true popes of the Catholic Church have taught us that every jot and tittle of conciliarism is opposed to the Catholic Faith. False religions are in the grip of the devil. They are incapable of doing anything other than spreading the reign of the devil in souls and hence in the world.
Unlike the conciliarists, who are loathe to make any mention of Holy Name of God, no less to invoke the Holy Name of the God-Man, Our Blessed Lord and Saviour Jesus Christ, in Masonic venues, Pope Pius XI, writing in Ubi Arcano Dei Consilio, December 23, 1922, explained very simply that there is no other path to social order or peace than that provided by the Catholic Church:
There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.
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.
Moreover, how is it possible to address men assembled at a university in this country named honor of the Mother of God and not address her role as the Patroness and Empress of the Americas under her title as Our Lady of Guadalupe or by invoking the necessity of men fulfilling Our Lady's Fatima requests to pray her Most Holy Rosary daily?
It is, of course, most wearying to have to repeat these truths over and over and over again. And while many of the people who read this site are hostile to the defense of the Social Reign of Christ the King offered hereon, this defense of the immutable, irreformable Social Teaching of the Catholic Church, which has cost me my college teaching career and earned me the opprobrium of many Catholic political"activists" across the vast expanse of the ecclesiastical divide, will continue, God willing and Our Lady interceding, until the day I die or until I lose the mental or physical ability to continue the work, whichever shall first occur. It is my hope that part of the vast price I owe God for my many sins, each of which I am ashamed and have full of contrition and remorse, might be repaid as I offer His Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary these poor efforts in behalf of His Social Reign, which must bind the consciences of all men everywhere until the end of time ).
There was no room for Our Lord in the inn on the night He was born to redeem us on the wood of the Holy Cross. There is almost no room for Him today in the midst of the world in which we live. Indeed, there is as much indifference and hostility to Him now as then. And now, as then, His very own people--then the Jews, now so many baptized Catholics--are the ones who deny His Kingship over men and their nations the most, and many of them truly hate anyone who attempts to remind them that He is indeed our only King and that we will have to answer to Him at the moment of our Particular Judgments for anything and everything we may have done in opposition to His Social Kingship that we have not confessed and been Absolved of in the Sacred Tribunal of Penance.
Dom Prosper Gueranger, O.S.B., wrote the following about the day we observed two days ago, Gaudete Sunday, in his The Liturgical Year:
"St. John [the Baptist] is full of joy because the Savior has come, but the men around him are as indifferent as though they neither expected nor wanted a Savior. This is the third week of Advent; and are all hearts excited by the great tidings told them by the Church, that the Messias is near at hand? They that love Him not as their Savior, do they fear Him as their Judge? Are the crooked ways being made straight, and the hills being brought low? Are Christians seriously engaged in removing from their hearts the love or riches and the love of sensual pleasures? There is no time to lose: The Lord is nigh!" (Dom Prosper Gueranger, The Liturgical Year)
We continue, therefore, to keep Our Lady company during this Third Week of Advent, conscious as we are with the beginning of the Ember Days in Advent tomorrow of our need to reparation for our sins and those of the whole world, preparing earnestly to indeed make room in the "inns" of our hearts and souls for the Coming of her Divine Son, Our Blessed Lord and Saviour Jesus Christ, by means of Holy Communion each day.
We must also preparing for His Coming to us each day on for the commemoration of His Nativity on Christmas Day by means of making a good, integral Confession to a true bishop or a true priest so that we will be not only the beneficiaries of ineffable Mercy of the Divine Redeemer but also Its administrators as we forgive rightly readily and from the bottom of our hearts all those who have offended us just as we ourselves have been forgiven by the administration of the merits of His Most Precious Blood upon our souls by an alter Christus acting in persona Christi in the Sacred Tribunal of Penance. We must remember always that nothing anyone says about us or does to us is the equal of what one of our least Venial Sins caused Our Blessed Lord and Saviour Jesus Christ to suffer during His Passion and Death and that caused those Seven Swords of Sorrow to be plunged through and through His Most Blessed Mother's Sorrowful and Immaculate Heart. We must forgive as we are forgiven to truly make worthy room for the Baby Jesus in the "inns" of our hearts and souls.
We fly unto the patronage of Our Lady and that of her Most Chaste Spouse, Good Saint Joseph, as we seek to become more faithful, more humble, more meek, more pious, more just, more merciful and more zealous in our defense of the Faith as we reject conciliarism en toto and make haste to entrust our souls only, as in exclusively, to true bishops and true priests who make no concessions in the slightest to conciliarism and who never propagate a false ecclesiology that has convinced so many traditionally-minded Catholics that the true Church can give us liturgies and doctrines that offend God and are injurious to the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross.
Every Rosary we pray can help to make reparation for the inanities uttered by the likes of Timothy Dolan, who is, after all, doing the bidding of Modernism's chief contemporary apologist, Joseph Ratzinger/Benedict XVI. Their talk of human dignity comes straight from the Masonic lodge and leads directly into Hell.
We pray to Our Lady that the conciliarists will be converted, that their hearts of stone and their minds occluded by the lies of the thoroughly condemned New Theology will be opened wide to the truths of the Faith exactly as Our Blessed Lord and Saviour Jesus Christ has entrusted to them to Holy Mother Church without any deviation, novelty, innovation or murkiness in the slightest.
There is a path out of the lies of the twin lodges of the One World Church and Judeo-Masonry. That path is the Immaculate Heart of Mary. May we surrender ourselves and our prayers and our humiliations and calumnies and sufferings to that Immaculate Heart so that they may be presented by Our Lady to the Throne of the Most Blessed Trinity for His greater honor and glory and for the good of the souls of the Church Militant on earth on that of the souls in the Church Suffering in Purgatory.
The triumph of the Immaculate Heart of Mary will produce the day when true popes and bishops and priests will be as one as they exclaim before the councils of men:
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of Guadalupe, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
