Worthy Son of Daffy Gaddafi

by Thomas A. Droleskey

Muammar Abu Minyar al-Gaddafi (part of that name sounds like Omar Minaya, doesn't it?--you will either get this reference to the architect of the currently 65-88, fourth place in the Eastern Division of the National League 2009 New York Mets or you won't, mindful of the fact that I don't follow that all of that Mets' stuff any more) gave an endorsement yesterday, Wednesday, September 23, 2009, the Feast of Pope Saint Linus and the Commemoration of Saint Thecla, the female protomartyr, to the Barack Hussein Obama as his "son":

Referencing Obama as "my son," Qaddafi said: "We are happy that a young African Kenyan was voted for and made president. Obama is a glimpse in the dark for the next four years, but I'm afraid we may go back to square one.

"Can the U.S. guarantee after Obama that they'll be a government? We're happy and content if he can stay forever." (Qaddafi Lauds Obama, Attacks U.S., West)

 

Caesar Obamus and United States Secretary of State Hillary Clinton and most of the American delegation had walked out of the General Assembly hall of the United Masonic Nations building on First Avenue in the Borough of Manhattan in the City of New York, New York, by the time that Daffy Gaddafi, who was permitted to speak for fifteen minutes, gave a rambling ninety-minute address, which was mostly an attack on the organization whose fifteen-member Security Council has passed various resolutions, including Resolution 731 on January 21, 1992, against Libya for its role in various acts of state-sponsored acts of terrorism, including the bombing of Pan American World Airways Flight 103 over Lockerbie, Scotland, on December 21, 1988 (see Applause For Killers), for which Gaddafi accepted responsibility on September 12, 2003, in exchange for the lifting of those sanctions.

Obama, of course, did not seek Gaddafi's "endorsement," although I am sure that he would not mind it if he could "stay forever" as the pro-abortion, Marxist-trained, statist leader of the United States of America. Obama may not have been exactly thrilled, however, to have been referred to by Gaddafi as "a young African Kenyan" rather than as an American whose father was Kenyan. Even Mohammedan dictators such as Gaddafi speak the truth, however inadvertently, now and again.

More to the point is the fact that Obama, as a believer of one-world governance, is, despite his rebukes of the nuclear programs of North Korea and Iran, an appeaser of leftist and other Third World dictators in the mode of former President James Earl Carter, Jr. (see Ever Anxious To Give Us His Malaise). Obama, after giving lip service to his obligation to defend the interests of the United States of America, made it clear that his sympathies rest in the universalist collectivism of the United Masonic Nations Organization:

Now, like all of you, my responsibility is to act in the interest of my nation and my people, and I will never apologize for defending those interests. But it is my deeply held belief that in the year 2009 -- more than at any point in human history -- the interests of nations and peoples are shared. The religious convictions that we hold in our hearts can forge new bonds among people, or they can tear us apart. The technology we harness can light the path to peace, or forever darken it. The energy we use can sustain our planet, or destroy it. What happens to the hope of a single child -- anywhere -- can enrich our world, or impoverish it.

In this hall, we come from many places, but we share a common future. No longer do we have the luxury of indulging our differences to the exclusion of the work that we must do together. I have carried this message from London to Ankara; from Port of Spain to Moscow; from Accra to Cairo; and it is what I will speak about today -- because the time has come for the world to move in a new direction. We must embrace a new era of engagement based on mutual interest and mutual respect, and our work must begin now.

We know the future will be forged by deeds and not simply words. Speeches alone will not solve our problems -- it will take persistent action. For those who question the character and cause of my nation, I ask you to look at the concrete actions we have taken in just nine months. (Obama's Speech to the United Nations General Assembly)

 

"What happens to the hope of a single child--anywhere--can enrich our world, or impoverish it." Are you serious, Mr. President? Over fifty million innocent children in the United States of America have been "impoverished" by their lives extinguished in their mothers' wombs by means of surgical abortion under the cover of the civil law in the past four decades.

A careful examination of the text of Obama's address to the General Assembly of the United Masonic Nations Organization reveals yet again that he is a kindred spirit of the false "pontiffs," including Giovanni Montini/Paul VI, Karol Wojtyla/John Paul II, and Joseph Ratzinger/Benedict XVI, in the advancement of a one world order based on the naturalistic principles of "common interests" and the putting aside of "differences" to advance those interests, a delusional belief that is of the essence of Judeo-Masonry (see Kindred Spirits of the New World Order, Kindred Spirit of the New World Order, Give Me Two Bayers, Please, and Two More Bayers, Please).  See for yourself:

This body was founded on the belief that the nations of the world could solve their problems together. Franklin Roosevelt, who died before he could see his vision for this institution become a reality, put it this way -- and I quote: "The structure of world peace cannot be the work of one man, or one party, or one nation…. It cannot be a peace of large nations -- or of small nations. It must be a peace which rests on the cooperative effort of the whole world". . . .

Sixty-five years ago, a weary Franklin Roosevelt spoke to the American people in his fourth and final inaugural address. After years of war, he sought to sum up the lessons that could be drawn from the terrible suffering, the enormous sacrifice that had taken place. "We have learned," he said, "to be citizens of the world, members of the human community."

The United Nations was built by men and women like Roosevelt from every corner of the world -- from Africa and Asia, from Europe to the Americas. These architects of international cooperation had an idealism that was anything but naïve -- it was rooted in the hard-earned lessons of war; rooted in the wisdom that nations could advance their interests by acting together instead of splitting apart.

Now it falls to us -- for this institution will be what we make of it. The United Nations does extraordinary good around the world -- feeding the hungry, caring for the sick, mending places that have been broken. But it also struggles to enforce its will, and to live up to the ideals of its founding.

I believe that those imperfections are not a reason to walk away from this institution -- they are a calling to redouble our efforts. The United Nations can either be a place where we bicker about outdated grievances, or forge common ground; a place where we focus on what drives us apart, or what brings us together; a place where we indulge tyranny, or a source of moral authority. In short, the United Nations can be an institution that is disconnected from what matters in the lives of our citizens, or it can be an indispensable factor in advancing the interests of the people we serve. (Obama's Speech to the United Nations General Assembly)

Our message is meant to be, first of all, a moral and solemn ratification of this lofty institution. This message comes from Our historical experience. It is as an "expert in humanity" that We bring to this Organization the suffrage of Our recent Predecessors, that of the entire Catholic Episcopate, and Our own, convinced as We are that this Organization represents the obligatory path of modern civilization and of world peace.

In saying this, We feel We are speaking with the voice of the dead as well as of the living: of the dead who have fallen in the terrible wars of the past, dreaming of concord and world peace; of the living who have survived those wars, bearing in their hearts a condemnation of those who seek to renew them; and of those rightful expectation of a better humanity. And We also make Our own, the voice of the poor, the disinherited, the suffering; of those who long for justice for the dignity of life, for freedom, for well being and for progress. The peoples of the earth turn to the United Nations as the last hope of concord and peace. We presume to present here, together with Our own, their tribute to honour and of hope. That is why this moment is a great one for you also. We know that you are fully aware of this. Now for the continuation of Our message. It looks entirely towards the future. The edifice which you have constructed must never collapse; it must be continually perfected and adapted to the needs which the history of the world will present. You mark a stage in the development of mankind; from now on retreat is impossible; you must go forward.(Giovanni Montini/Paul VI's Address to the United Nations, October 4, 1965.)

I come before you today with the desire to be able to contribute to that thoughtful meditation on the history and role of this Organization which should accompany and give substance to the anniversary celebrations. The Holy See, in virtue of its specifically spiritual mission, which makes it concerned for the integral good of every human being, has supported the ideals and goals of the United Nations Organization from the very beginning. Although their respective purposes and operative approaches are obviously different, the Church and the United Nations constantly find wide areas of cooperation on the basis of their common concern for the human family. It is this awareness which inspires my thoughts today; they will not dwell on any particular social, political, or economic question; rather, I would like to reflect with you on what the extraordinary changes of the last few years imply, not simply for the present, but for the future of the whole human family. (Karol Wojtyla/John Paul II's Address to the United Nations Organization, New York, October 5, 1995)

As I begin my address to this Assembly, I would like first of all to express to you, Mr President, my sincere gratitude for your kind words. My thanks go also to the Secretary-General, Mr Ban Ki-moon, for inviting me to visit the headquarters of this Organization and for the welcome that he has extended to me. I greet the Ambassadors and Diplomats from the Member States, and all those present. Through you, I greet the peoples who are represented here. They look to this institution to carry forward the founding inspiration to establish a "centre for harmonizing the actions of nations in the attainment of these common ends" of peace and development (cf. Charter of the United Nations, article 1.2-1.4). As Pope John Paul II expressed it in 1995, the Organization should be "a moral centre where all the nations of the world feel at home and develop a shared awareness of being, as it were, a 'family of nations'" (Address to the General Assembly of the United Nations on the 50th Anniversary of its Foundation, New York, 5 October 1995, 14).

Through the United Nations, States have established universal objectives which, even if they do not coincide with the total common good of the human family, undoubtedly represent a fundamental part of that good. The founding principles of the Organization - the desire for peace, the quest for justice, respect for the dignity of the person, humanitarian cooperation and assistance - express the just aspirations of the human spirit, and constitute the ideals which should underpin international relations. As my predecessors Paul VI and John Paul II have observed from this very podium, all this is something that the Catholic Church and the Holy See follow attentively and with interest, seeing in your activity an example of how issues and conflicts concerning the world community can be subject to common regulation. The United Nations embodies the aspiration for a "greater degree of international ordering" (John Paul II, Sollicitudo Rei Socialis, 43), inspired and governed by the principle of subsidiarity, and therefore capable of responding to the demands of the human family through binding international rules and through structures capable of harmonizing the day-to-day unfolding of the lives of peoples. This is all the more necessary at a time when we experience the obvious paradox of a multilateral consensus that continues to be in crisis because it is still subordinated to the decisions of a few, whereas the world's problems call for interventions in the form of collective action by the international community. (Joseph Ratzinger/Benedict XVI's Address to the United Nations General Assembly, April 18. 2005 English.)

 

Barack Hussein Obama and Giovanni Montini/Paul VI and Karol Wojtyla/John Paul II and Joseph Ratzinger/Benedict XVI each have reaffirmed the United Masonic Nations Organization despite the fact that this naturalistic assembly of mostly naturalistic nations promotes contraception and abortion and perversity around the world by the use of various slogans, including "international development," "humanitarianism," "women's rights," "diversity," and "tolerance," while it undermines the Natural Law right of parents to educate and to discipline their children and engages in various acts of pantheism as the ideology of environmentalism, which is a "green" cover to promote the "red" agenda of a Marxist-Leninist collectivism, with the full might of its bureaucratic apparatus.

It is necessary once again to remind the statists and collectivists assembled presently at the United Masonic Nations Organization, most of whom, I am sure, are avid readers of Christ or Chaos, that it is impossible to pursue the common temporal good while promoting things that repugnant to the peace and happiness of eternity:

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Divini Illius Magistri, December 31, 1929.)

 

The United Masonic Nations Organization is the very embodiment of the naturalistic spirit of Judeo-Masonry that has been condemned by true pope after true pope, including Pope Leo XIII and his immediate successor, Pope Saint Pius X:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God  (Pope Leo XIII, Custodi Di Quella Fede, December 8, 1892.)

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.” (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

 

Barack Hussein Obama and Daffy Gaddafi and each of the conciliar "pontiffs" are as one in rejecting the simple truth that Catholicism is the one and only foundation of personal and social order. They are as one in rejecting these oft-quoted words of Pope Pius XI, contained in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922:

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. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

 

The lords of Modernity in the world and of Modernism in the counterfeit church of conciliarism are as one in believing that they can ignore Our Lady's Fatima Message as they seek to engage in the always futile process of "building peace" on the basis of one naturalistic error after another as they ignore the path to peace that Our Blessed Lord and Saviour Jesus Christ has given us: the Sorrowful and Immaculate Heart of Mary.

Our Lady, who is our Queen and Mother of Mercy, who revealed herself to three Spaniards, Saints Peter Nolasco and Raymund of Pennafort and their king, James of Aragon, to request them to ransom the Christians who had been captured by the Moors. It is good to review Dom Prosper Gueranger's account of Our Lady of Ransom, whose feast we celebrate today, as found in his The Liturgical Year:

The Office of the time gives us, at the close of September, the Books of Judith and Esther. These heroic women were figures of Mary, whose birthday is the honour of this month, and who comes at once to bring assistance to the world.

'Adonai, Lord, God, great and admirable, who hast wrought salvation by the hand of a woman:' the Church thus introduces the history of the heroine, who delivered Bethulia by the sword, whereas Mardochai's niece rescued her people from death by her winsomeness and her intercession. The Queen of heaven, in her peerless perfection, outshines them both, in gentleness, in valour, and in beauty. Today's feast is a memorial of the strength she puts forth for the deliverance of her people.

Finding their power crushed in Spain, and in the east checked by the Latin kingdom of Jerusalem, the Saracens, in the twelfth century, became wholesale pirates, and scoured the seas to obtain slaves for the African markets. We shudder to think of the numberless victims, of every age, sex, and condition, suddenly carried off from the coasts of Christian lands, or captured on the high seas, and condemned to the disgrace of the harem or the miseries of the bagnio. Here, nevertheless, in many an obscure prison, were enacted scenes of heroism worthy to compare with those witnessed in the early persecutions; here was a new field for Christian charity; new horizons opened out for heroic self-devotion. Is not the spiritual good thence arising a sufficient reason for te permission of temporal ills? Without this permission, heaven would have for ever lack a portion of its beauty.

When, in 1696, Innocent XII extended this feast to the whole Church, he afforded the world an opportunity of expressing its gratitude by a testimony as universal as the benefit received.

Differing from the Order of holy Trinity, which had been already twenty years in existence, the Order of Mercy was founded as it were in the very face of the Moors; and hence it originally numbered more knights than clerks among its members. It was called the royal, military, and religious Order of our Lady of Mercy for the ransom of captives. The clerics were charged with the celebration of the Divine Office in the commandaries; the knights guarded the coasts, and undertook the perilous enterprise of ransoming Christian captives. St. Peter Nolasco was the first Commander or Grand Master of the Order; when his relics were discovered, he was found armed with sword and cuirass.

In the following lines the Church gives us her thoughts upon the facts which we have already learnt.

At the time when the Saracen yoke oppressed the larger and more fertile part of Spain, and great numbers of he faithful were detained in cruel servitude, at the great risk of denying the Christian faith and losing their eternal salvation, the most blessed Queen of heaven graciously came to remedy all these great evils, and showed her exceeding charity in redeeming her children. She appeared with beaming countenance to Peter Nolasco, a man conspicuous for wealth and piety, who in his holy meditations was ever striving to devise some means of helping the innumerable Christians living in misery as captives of the Moors. She told him it would be very pleasing to her and her only-begotten Son, if a religious Order were instituted in her honour, whose members should devote themselves to delivering captives from Turkish tyranny. Animated by this heavenly vision, the man of God was inflamed with burning love, having but one desire at heart, viz: that both he and the Order he was to found, might be devoted to the exercise of that highest charity, the laying down of life for one's friends and neighbours.

That same night, the most holy Virgin appeared also to blessed Raymond of Pegnafort, and to James king of Aragon, telling them of her wish to have the the Order instituted, and exhorting them to lend their aid to so great an undertaking. Meanwhile Peter hastened to relate the whole matter to Raymund, who was his confessor; and finding it had been already revealed to him from heaven, submitted humbly to his direction. King James next arrived, fully resolved to carry out the instructions he also had received from the blessed Virgin. Having therefore taken counsel together and being all of one mind, they set about instituting an Order in honour of the Virgin Mother, under the invocation of our Lady of Mercy for the ransom of captives.

On the tenth of August, in the year of our Lord one thousand two hundred and eighteen, king James put into execution what the two holy men had planned. The members of the Order bound themselves by a fourth vow to remain, when necessary, as securities in the power of the pagans, in order to deliver Christians. The king granted them licence to bear his royal arms upon their breast, and obtained from Gregory IX the confirmation of this religious institute distinguished by such eminent brotherly charity. God himself gave his Virgin Mother; so that the Order spread rapidly and prosperously over the whole world. It soon reckoned many holy men remarkable for their charity and piety who collected alms from Christ's faithful, to be spent in redeeming their brethren; and sometimes gave themselves up as ransom for many others. In order that due thanks might be rendered to God and his Virgin Mother for the benefit of such an institution, the apostolic See allowed this special feast and Office to be celebrated, and also granted innumerable other privileges to the Order.

 

Blessed be thou, O Mary, the honour and the joy of they people! On the day of thy glorious Assumption, thou didst take possession of thy queenly dignity for our sake; and the annals of the human race are a record of thy merciful interventions. The captives whose chains thou hast broken, and whom thou hast set free from the degrading yoke of the Saracens, may be reckoned by millions. We are still rejoicing in the recollection of thy dear birthday; and thy smile is sufficient to dry our tears and chase away the clouds of grief. And yet, what sorrows there are still upon the earth, where thou thyself didst drink such long draughts from the cup of suffering! Sorrows are sanctifying and beneficial to some; but there are other and unprofitable griefs, springing from social injustice, the drudgery of the factory, or the tyranny of the strong over the weak, may be worse than slavery in Algiers or Tunis. Thou alone, O Mary, canst break the inextricable chains, in which the cunning prince of darkness entangles the dupes he has deceived by the high-sounding names of equality and liberty. Show thyself a Queen, by coming to the rescue. The whole earth, the entire human race, cries out to thee, in the words of Mardochai: 'Speak to the king for us, and deliver us from death!'

 

The likes of Daffy Gaddafi, who is, of course, a Mohammedan, and Barack Hussein Obama, who once said "oops" when referring to "my Muslim faith," and the other civil leaders of the world are indeed "wholesome pirates" who steal from us their citizens as they steal from the Sacred Rights of Christ the King. These pirates in the civil realm are aided and abetted by the pirates of concilairism, men who have robbed most Catholics of the truths of the Holy Faith, most especially concerning the absolute right of Our Blessed Lord and Saviour of Jesus Christ to reign as the King of men and of their nations, yes, each and every nation on the face of this earth. It is no wonder that there is such a kinship between the lords of Modernity and the lords of Modernism, each of whom is indeed imposing upon us a form of slavery to the devil and his falsehoods that is "worse than slavery in Algiers or Tunis."

Saint Peter, our first Pope, summarized salvation history prior to the Incarnation of Our Lord in His Most Blessed Mother's Virginal and Immaculate Womb by the power of God the Holy Ghost at the Annunciation and at the same prophesied of our own days when he wrote the following under the Divine inspiration that same God the Holy Ghost:

But there were also false prophets among the people, even as there shall be among you lying teachers, who shall bring in sects of perdition, and deny the Lord who bought them: bringing upon themselves swift destruction. And many shall follow their riotousnesses, through whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you. Whose judgment now of a long time lingereth not, and their perdition slumbereth not. (2 Peter 2: 1-3.)

 

May we never deny Our Lord by subscribing to any naturalistic thesis or program at any time for any reason. Those who follow any kind of naturalism, that is, those who believe that there is something short of the conversion of men and their nations to the Catholic Faith that can serve as the foundation of personal and social order, are no matter that Daffy Gaddafi or Caesar Obamus or Joseph Ratzinger/Benedict XVI. As Dom Prosper Gueranger, O.S.B., reminded us:

Thou alone, O Mary, canst break the inextricable chains, in which the cunning prince of darkness entangles the dupes he has deceived by the high-sounding names of equality and liberty. Show thyself a Queen, by coming to the rescue. The whole earth, the entire human race, cries out to thee, in the words of Mardochai: 'Speak to the king for us, and deliver us from death!

 

We need to ask Our Lady of Ransom--Our Lady of Mercy--to help ransom us from our own enslavement to our sins and faults. May Our Lady of Ransom help us to recognize that we have been purchased by the price of the shedding of every single drop of her Divine Son's Most Precious Blood on the wood of the Holy Cross. May Our Lady of Ransom help us to make good resolutions to quit our sins and to detest all of our past sins as we seek to make reparation for them to the Most Sacred Heart of Jesus through her own Sorrowful and Immaculate Heart, praying as many Rosaries each day as our states-in-life permit.

Our Lady will indeed ransom us from this moment of apostasy and betrayal, from this moment when all of the anti-Incarnational errors of Modernity and Modernism have conspired into imprisoning us in one falsehood after another, including the falsehood that we can know personal and social order outside of the Catholic Faith. We simply need to have confident trust in Our Lady as we, the children to whom she gave a spiritual birth in great pain and agony at the foot of her Divine Son's Most Holy Cross, attempt to fulfill her Fatima Message as best we can each and every day of our lives.

Immaculate Heart of Mary, triumph soon!

Isn't it time to pray a Rosary now ?

Viva Cristo Rey!

 

Our Lady of Ransom, pray for us, pray for us!

Saint Joseph, Patron of Departing Souls, 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