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                  April 24, 2007

A Most Successful Revolution

by Thomas A. Droleskey

One of the keys to any successful revolution is convincing people to "think" in novel, revolutionary ways that defy the rules of simple logic and get them accustomed to finding excuses for "innovations" that they know inherently are contrary to right reason, if not right reason and Divine Revelation together. Using sophisticated means of thought-control and psychological manipulation, revolutionaries seek to get their dupes into distrusting their own beliefs and thought processes, portraying themselves, that is, the revolutionaries, to be the possessors of "secret" knowledge that must be "unlocked" by their own "expert" abilities. This is, course, of the essence of gnosticism, the belief that there is secret knowledge, "gnosis," that can be understood only by select few, who then have the "responsibility" of helping others to "see" and to "act" in accord with that "secret knowledge."

This is exactly what has been happening in the lives of most baptized Catholics during the era of liturgical and doctrinal revolutions in the past fifty years or so. Starting first with the liturgy, which is the only contact most Catholics have with their Faith, the Modernist revolutionaries sought to break down the inherent supernatural resistance Catholics have to novelty and innovation, convincing them that they could trust their own sensus Catholicus, that they, the "experts," "knew" better, that the "time" for change had come. All of this was well thought-out, as can be seen from the excerpt from the bulletin of Saint Matthew's Church in Norwood, Ohio, on the First Sunday of Advent, November 29, 1964:

Today is the First Sunday of Advent and the beginning of the Church's new liturgical year. Today we begin our "New Liturgy". Beginning today many parts of Holy Mass will be said in English. We ask each of you to do your very best to join the priest in the prayers of the Mass. Leaflets with the official text of these prayers were given most of your last Sunday. (For those of you who were unable to obtain your copies last Sunday, you may obtain one at the bulletin stands today.) For the Masses with singing (including the 9:45 a.m. High Mass), you are asked to use the cards found in the pews. Kindly stand, sit and kneel, according to the directions on your leaflet or the card. At the Masses today, seminarians will be on hand to help and guide you in this new participation. We wish to thank Msgr. Schneider, Rector of Mt. St. Mary's Seminary, for his kindness in sending us his students; and also the young men themselves for their generosity in helping us. We know that it will take a while (perhaps even months) before we have this new method of participating in Holy Mass perfected; we earnestly ask each one to cooperate loyally and faithfully to the best of his or her ability to make the public worship of God in St. Matthew Parish a true and worthy "sacrifice of praise." [Historical note: the Mount Saint Mary's Seminary referred to in the bulletin was known as Mount Saint Mary's Seminary of the West, located in Norwood, Ohio.]


Accustoming Catholics to ceaseless, unremitting changes in the years prior to the implementation of the Novus Ordo Missae on November 30, 1969, the First Sunday of Advent, was an important tool to introduce instability and uncertainty as normative constituent elements of "Catholicism."  Forty and fifty and sixty and seventy and eighty-old Catholics had to "unlearn" all that had been handed down to them. The "experts" knew better. The "church" had told them to obey these "experts." Everything had to be "re-thought" in light of the needs of "modern" man, in light of the "opening to the world" that had been begun by Angelo Roncalli/John XXIII at the "Second" Vatican Council. Only a handful of Catholics, relatively speaking, that is, had the courage to respond to the graces being sent to them through the loving hands of Our Lady, the Mediatrix of All Graces, to see through this program of revolution and to resist it with all of the strength afforded them by those graces, which had been won for them and for the many by Our Blessed Lord and Saviour on the wood of the Holy Cross on Good Calvary as He offered Himself up to the Father in Spirit and in Truth. Most Catholics, doing exactly what the revolutionaries knew that they would do, "trusted" their "shepherds," who were actually wolves in shepherds' clothing, and permitted their sensus Catholicus to be eroded and eclipsed, becoming accustomed to novelty and innovation and profanation and abomination and sacrilege as just part of the "new way" of thinking and acting, both liturgically and doctrinally.

Yes, the key to advancing the Modernist doctrinal revolution was to foment instability and uncertainty in the context of what purported to be the offering of the Holy Sacrifice of the Mass, whose very nomenclature was changed in most places in the conciliar structures the "liturgy" or the "celebration of the Eucharist." People learn by repetition. The constant repetition of revolutionary slogans gets people to accept these slogans and to repeat them unthinkingly, coming to forget the "old ways" of thinking and acting and speaking. The constant immersion of people in an atmosphere of "worship" that is stripped of its authentically Catholic elements, both rubrically and architecturally, leads people into thinking that the "present" is far better than the "past," about which an artificial "memory" is created by the preaching of the revolutionaries, who flatter the "people" by brainwashing them into believing that "they" "matter" now because "they" are "participating" "actively" in the liturgy, taking their rightful place in worship alongside the "ministers" who "preside" over the "community celebration."

This is just a variation of a theme, obviously. The wretched King Henry VIII was able to secure his own revolution against the Catholic Faith by parceling out the monastery and convent lands he had seized unjustly to his friends and supporters, making them dependent, therefore, upon his royal majesty's largesse for all of their temporal wealth and "influence." What was the "big deal" about embracing the "Mass" of Thomas Cranmer? After all, it was what the king wanted, right? The "new" ways are better. Those who resist the "new" ways are simply old-fashioned and proud and disloyal, unwilling to "change with the times." Excuses were found to rationalize away the abandonment of the Catholic Faith, including the Immemorial Mass of Tradition, and to justify as an actual "necessity" for "modern" times the synthetic concoction of novelties in worship and doctrine. The "people" were flattered as the revolution against the Faith took root and thus become the norm in the lives of most Englishmen.

The revolution wrought by the Novus Ordo Missae has accomplished in our own day what had been accomplished in England and Scotland and Wales in the Sixteenth and Seventeenth Centuries. Most baptized Catholics have become so used to change and novelty that it is easy for them to accept liturgical abominations and sacrileges, especially if they are wrought by the "pope" himself in the context of extravaganza "Masses" around the world, including the pagan festivals embodying the condemned principles of the Sillon known as "World Youth Day." Accepting these liturgical abominations and sacrileges makes it relatively easy to accept the full agenda of the doctrinal revolution, including the new ecclesiology, ecumenism, religious liberty, the separation of Church and State, the belief that dogma can and must "evolve" in order to suit the needs of "modern" man. This is all very clever. Indeed, it is the cleverness of the devil himself, who wants to attack and obliterate the Faith our fathers and to obscure the fullness of the Mass of the Roman Rite of the Catholic Church that protects and communicates that Faith in all of its holy integrity and purity

This revolutionary contempt for Catholic Tradition, which seeks to adapt the "liturgy" to the "needs" of modern man, is on full display in Paragraph 15 of the General Instruction to the Roman Missal, the document that "governs" the offering of the abomination known as the Novus Ordo Missae:

"Accordingly, a part of the new Roman Missal directs the prayer of the Church expressly to the needs of our times. This is above all true of the ritual Masses and the Masses for various needs and occasions, which happily combine the traditional and the contemporary. Thus many expressions, drawn from the Church's most ancient tradition and familiar through the many editions of the Roman Missal, have remained unchanged. Other expressions, however, have been adapted to today's needs and circumstances and still others-for example, the prayers for the Church, the laity, the sanctification of human work, the community of all peoples, certain needs proper to our era-are completely new compositions, drawing on the thoughts and even the very language of the recent conciliar documents.

"The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church."


Who says that "outward penance" belongs "to another age in the history of the Church"? Only those who are so steeped in the pride of Modernism as to believe that the great saints of the Catholic Church who preached the need for such outward penance to make reparation for our own sins and those of the whole world were wrong and that "man" has "evolved" to such a point that he no longer needs to do what raised those saints to the altars of the Church, that's who, my friends. Only those who believe that "they," the new gnostics, have the "key" to authentic "spirituality" and to "reinterpreting" doctrine in "light" of the "new" "insights" and "needs" of "modern" man, that's who.



Even the so-called "1962" Missal issued by John XXIII that is much heralded by indulterers and by most, although not all, in the "resist and recognize" camp was nothing other than a bridge in this revolution. The following article, John XXIII Mass Changes: Face to Face: Pius X and John XXII, contains a most interesting passage concerning the nefarious Freemason Father Annibale Bugnini, C.M.:

Based on the principles of the Modernist "Liturgical Movement" often condemned in the past by the Roman Pontiffs, this missal was a transitional work. According to Father Bugnini, it was a "compromise" until the liturgy could be made a "new city in which the man of our age can live and feel at ease." It was only in effect for four years. . . .

"It is a bridge which opens the way to a promising future." (Annibale Bugnini)


John XXIII had the temerity to suppress the Feasts of Saint Peter in Chains, Saint John before the Latin Gate, the Finding of the Holy Cross and Saint Philomena, meaning that the Church was "wrong" before that time of "enlightenment" to have included these feasts in her calendar.This was a very subtle way of furthering the revolutionary agenda, which had begun with the Holy Week changes that were implemented for the first time in 1956, of trying convince Catholics of the abject lie that the "Catholic Church" got "things" wrong in the past. Those who would be inclined to doubt this point ought to consider the simple fact that most Catholics accepted without a word of protest the suppression of the Feasts of Saints Christopher and Valentine, among others, because it was alleged that these saints were merely "legendary" figures about whom little was truly known. It is a short step from there to accept such things that have been condemned by the Catholic Church, such as ecumenism and religious liberty, without a word of protest. After all, the "Church" had been "wrong" in the past about the "legendary saints." Why can't the "Church" be wrong about matters of doctrine?

Here we see the truth of the ancient saying "lex orendi, lex credendi," the law of believing is the law of praying. The law of believing is the law of praying. Obviously, the reverse is also true: the law of praying is the law of believing. If we pray in a way that is novel and revolutionary then it is relatively easy to accept novel and revolutionary doctrinal ideas that have been condemned through the centuries by the Catholic Church's dogmatic councils, each of which have been guided infallibly by the Holy Ghost, Who cannot contradict Himself, and by pope after pope prior to 1958. Pope Pius XII alluded to this in Mediator Dei, November 20, 1947:

Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer's body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.

Clearly no sincere Catholic can refuse to accept the formulation of Christian doctrine more recently elaborated and proclaimed as dogmas by the Church, under the inspiration and guidance of the Holy Spirit with abundant fruit for souls, because it pleases him to hark back to the old formulas. No more can any Catholic in his right senses repudiate existing legislation of the Church to revert to prescriptions based on the earliest sources of canon law. Just as obviously unwise and mistaken is the zeal of one who in matters liturgical would go back to the rites and usage of antiquity, discarding the new patterns introduced by disposition of divine Providence to meet the changes of circumstances and situation.

This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Council of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the "deposit of faith" committed to her charge by her divine Founder, had every right and reason to condemn. For perverse designs and ventures of this sort tend to paralyze and weaken that process of sanctification by which the sacred liturgy directs the sons of adoption to their Heavenly Father of their souls' salvation.. . .

From what We have already explained, Venerable Brethren, it is perfectly clear how much modern writers are wanting in the genuine and true liturgical spirit who, deceived by the illusion of a higher mysticism, dare to assert that attention should be paid not to the historic Christ but to a "pneumatic" or glorified Christ. They do not hesitate to assert that a change has taken place in the piety of the faithful by dethroning, as it were, Christ from His position; since they say that the glorified Christ, who liveth and reigneth forever and sitteth at the right hand of the Father, has been overshadowed and in His place has been substituted that Christ who lived on earth. For this reason, some have gone so far as to want to remove from the churches images of the divine Redeemer suffering on the cross.

But these false statements are completely opposed to the solid doctrine handed down by tradition. "You believe in Christ born in the flesh," says St. Augustine, "and you will come to Christ begotten of God." In the sacred liturgy, the whole Christ is proposed to us in all the circumstances of His life, as the Word of the eternal Father, as born of the Virgin Mother of God, as He who teaches us truth, heals the sick, consoles the afflicted, who endures suffering and who dies; finally, as He who rose triumphantly from the dead and who, reigning in the glory of heaven, sends us the Holy Paraclete and who abides in His Church forever; "Jesus Christ, yesterday and today, and the same forever."Besides, the liturgy shows us Christ not only as a model to be imitated but as a master to whom we should listen readily, a Shepherd whom we should follow, Author of our salvation, the Source of our holiness and the Head of the Mystical Body whose members we are, living by His very life.

Since His bitter sufferings constitute the principal mystery of our redemption, it is only fitting that the Catholic faith should give it the greatest prominence. This mystery is the very center of divine worship since the Mass represents and renews it every day and since all the sacraments are most closely united with the cross.

Hence, the liturgical year, devotedly fostered and accompanied by the Church, is not a cold and lifeless representation of the events of the past, or a simple and bare record of a former age. It is rather Christ Himself who is ever living in His Church. Here He continues that journey of immense mercy which He lovingly began in His mortal life, going about doing good, with the design of bringing men to know His mysteries and in a way live by them. These mysteries are ever present and active not in a vague and uncertain way as some modern writers hold, but in the way that Catholic doctrine teaches us. According to the Doctors of the Church, they are shining examples of Christian perfection, as well as sources of divine grace, due to the merit and prayers of Christ; they still influence us because each mystery brings its own special grace for our salvation. Moreover, our holy Mother the Church, while proposing for our contemplation the mysteries of our Redeemer, asks in her prayers for those gifts which would give her children the greatest possible share in the spirit of these mysteries through the merits of Christ. By means of His inspiration and help and through the cooperation of our wills we can receive from Him living vitality as branches do from the tree and members from the head; thus slowly and laboriously we can transform ourselves "unto the measure of the age of the fullness of Christ."


The acceptance of liturgical novelties and innovations that fly in the face of the authentic Tradition of the Catholic Church as they offend God and profane the worship that is said to be offered in His Holy Name is thus the cornerstone of the acceptance of the Modernist doctrinal agenda. Having become accustomed to the false, antiquarian claims of the liturgical "experts," you see, most Catholics have permitted themselves to accept uncritically the false, heretical claims made by the "popes" of the counterfeit church of conciliarism, aided and abetted as they are by so many "conservative" voices in the conciliar structures who have invested so much of themselves in defending ideas and practices that the Catholic Church has condemned from time immemorial

Thus it is that past papal condemnations of ecumenism are dismissed by conciliarists and their apologists as having been merely "pastoral approaches" that have "outlived" their usefulness.

Thus it is that past papal condemnations of religious liberty, which contends that false religions have the right to propagate themselves in civil society and that their false ideas can contribute to the temporal improvement of civil society, and of the separation of church and state are dismissed by conciliarists and their apologists as having been a "temporary" and perhaps "one-sided" "over-reaction" to the currents of Modernity with which the "Church" needed to make a reconciliation.

Thus it is that the very Mark of Unity of the Catholic Church, which has taught infallibly that she is the one and only Church of Christ, must be "deconstructed" into a vague sense of "ecclesial communion" in which fall a variety of "Christians" and other "men of good will" in a series of "concentric circles."

Thus it is that all manner of doctrines, including the fact that unbaptized infants do not go to Heaven, must be "reinterpreted" in light of the "sensibilities" of "modern" man, which are nothing more than the projection of a sappy sentimentality upon God as His immutability is denied, at least implicitly, by the assertion that His Deposit of Faith is not to be understood in each succeeding age in exactly the same manner as it has been taught and understood in each preceding age. Those who are been convinced to accept the Hegelian spirit of evolutionary change in the liturgy find it quite easy to ignore these words of the [First] Vatican Council:

Hence, that meaning of the sacred dogmata is ever to be maintained which has once been declared by Holy Mother Church, and there must never be an abandonment of this sense under the pretext or in the name of a more profound understanding.... If anyone says that it is possible that at some given time, given the advancement of knowledge, a sense may be assigned to the dogmata propounded by the Church which is different from that which the Church has always understood and understands: let him be anathema.


Defenders of conciliarism must, therefore, go to extraordinary lengths to attack the infallibility of the Ordinary Magisterium of the Catholic Church, claiming that there are no consequences when a man who believes himself to be the Successor of Saint Peter gives his personal approval to a document that says "good hope" can be held out for the souls of unbaptized infants, a direct contradiction of the defined teaching of the Catholic Church from which no one may dissent legitimately and consider himself a member of the Catholic Church in good standing. This is not open to "discussion" and "review." This is the teaching of the Catholic Church, proclaimed under the infallible guidance of God the Holy Ghost, from which no one may dissent or put into question.

Refuge, however, is being taken at this very moment by all manner of conciliarists, including those who are waiting the "liberation" of the modernized version of the Immemorial Mass of Tradition that was an essential element in the revolutionary Modernist agenda of the "evolution" of the liturgy and of doctrine, in the assertion that Joseph Ratzinger's approval of the report of the International Theological Commission on the fate of unbaptized infants carries no "official" weight and thus has "changed" nothing and binds no one and carries no "official, ecclesial, canonical" consequences upon those, including Ratzinger, who support the commission's false "findings."

Alas, the refuge being taken by those who are going to extraordinary length to indemnify an enemy of souls, namely, Joseph Ratzinger, who does not believe that the Catholic Church has a mission given her by God Himself to seek with urgency the unconditional conversion of souls (and who has said that the heretical and schismatic "patriarch" of Constantinople is a "pastor" in the "Church of Christ" despite dissenting from numerous articles contained in the Deposit of Faith that Our Blessed Lord and Saviour has entrusted exclusively to the Catholic Church), is a false one. The existence of peripheral organizations, such as the International Theological Commission, is a means to play a theological version of the old "shell" game on Catholics, hiding the "pea" of heresy under the shell of what is said to be an "unofficial" organization that carries no" magisterial" teaching while at the same time promoting for public consumption a denial of the defined teaching of the Catholic Church, replete with the official approval of the man who thinks that he is the Vicar of Christ. These peripheral organizations are designed to further the cause of the theological revolution without causing "conservative" or even "traditional" defenders of the legitimacy of the conciliar "pontiffs" to contemplate the fact that these very peripheral organizations are in and of themselves novelties that exist for the purpose of promoting heresies and errors in the minds of ordinary Catholics. After all, they state repeatedly, nothing "official" has changed.

It is is no wonder that, as Saint Jerome noted, the whole world awoke one day to find itself Arian. Almost the entirety of the Catholic world today is under the yoke of Modernism precisely because those who know the Faith permit Modernist sophisms to take the place of authentic Catholic doctrine and canon law, believing, as do "conservatives" in the political realm, that we are making "progress" a little bit at a time and that we just have to be "patient" as "things" get better over time. This is what I used to believe in my conservative Novus Ordo days in the early-1980s, thinking that John Paul II was going to "save the day" with "better" bishops and with "cracking down" on "abuses" in the Novus Ordo Missae, not realizing that the Novus Ordo Missae was (and remains) the liturgical abuse par excellence.

"You know," I convinced myself (and tried to convince others, "John Paul is opposed to abortion and contraception and the promotion of perversity under cover of law." It was a very wise sedevacantist who told me in the 1980s,. "Howard Phillips [the head of the Conservative Caucus Foundation] is rightly opposed to these things, too. That does not make him any more a Catholic than Karol Wojtyla, who is a Modernist to the core of his being, mixing the truth of Catholicism with the error of Modernist, Hegelian ways all the time." That man was right about Wojtyla. The same applies to Joseph Ratzinger now.

The mere reiteration of certain moral truths does not make one a member of the Roman Catholic Church, especially when one does not believe in the very nature of the Divine Constitution of the true Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope. Joseph Ratzinger is a man who has been about the deconstruction of the entirety of the Catholic Faith. And part of that effort of deconstruction has been to get Catholics to distrust their sensus Catholicus to such an extent that they will agree with him that the past dogmatic pronouncements of the Church are in the "past" and/or are no impediments to his own standing in the Church despite his fundamental and abject rejection of many of them and his distortion of others along the lines of his Modernist, Hegelian paradigm.

The following paragraph, numbers thirty-eight and thirty-nine, from Pope Saint Pius X's Pascendi Dominici Gregis, describe Joseph Ratzinger and his fellow conciliarists very accurately, especially the statement that in "all Catholicism there is absolutely nothing on which it [Modernism] does not fasten;"

It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish philosophy to be reformed, especially in the ecclesiastical seminaries. They wish the scholastic philosophy to be relegated to the history of philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, they affirm, are to be harmonized with science and history. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Regarding worship, they say, the number of external devotions is to he reduced, and steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, and are to be more encouraged in practice. They ask that the clergy should return to their primitive humility and poverty, and that in their ideas and action they should admit the principles of Modernism; and there are some who, gladly listening to the teaching of their Protestant masters, would desire the suppression of the celibacy of the clergy. What is there left in the Church which is not to be reformed by them and according to their principles?

It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies.


The liturgical revolution thus taught Catholics to "live with" and to "accept" with "obedience" the doctrinal revolution that was condemned so vigorously during the pontificates of Popes Pius IX, Leo XIII, St. Pius X, Pius XI, and Pius XII. It is relatively easy for people to become diffident in the face of doctrinal aberrations when they have convinced themselves that the Novus Ordo Missae is a "legitimate" expression of the "worship" of God and that the Church was "wrong" in the past to have venerated "legendary" saints and to have included in her Collects "legendary" miracles ascribed to them and to other saints who remain on the calendar but whose prodigies cannot be admitted in the light of "modern" scholarship" and the "sensibilities" of modern man. Catholics fed a steady does of these lies in the Novus Ordo Missae will come to accept the doctrinal lies of Modernism that everything, including dogmatic truths such as the fact that unbaptized infants cannot go to Heaven, must be "re-thought," thereby dealing a body blow to the infallibility of the Catholic Church's Ordinary Magisterium and to the immutability of God Himself.

Although the liturgical and doctrinal revolutions wrought and maintained by the conciliarists of Modernism will pass one day in the annals of history, we must make sure to give no quarter to any of their false premises as we seek to flee from everything to do with the Novus Ordo Missae and from even the whiff of conciliarism, entrusting our souls to shepherds who make no concessions whatsoever to conciliarism or to the "legitimacy" of the officials of the counterfeit church of conciliarism. It is tough enough to fight on a daily basis against our own frailties and failings and vices without having to bend and twist our minds so as to assert with a straight fact that these plain words of Pope Leo XIII, written in Satis Cognitum, June 29, 1896, do not apply to Joseph Ratzinger and his fellow conciliarists, who have no right to dissent even privately, no less approve "unofficial" theological statements, from defined matters of the Catholic Faith:

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

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

The need of this divinely instituted means for the preservation of unity, about which we speak is urged by St. Paul in his epistle to the Ephesians. In this he first admonishes them to preserve with every care concord of minds: "Solicitous to keep the unity of the Spirit in the bond of peace" (Eph. iv., 3, et seq.). And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: "One Lord, one faith," and this so perfectly one as to prevent all danger of error: "that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive" (Eph. iv., 14): and this he teaches is to be observed, not for a time only - "but until we all meet in the unity of faith...unto the measure of the age of the fullness of Christ" (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that - "He gave some Apostles - and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."


The Catholic Church cannot be the author of novelties and errors, not even in some "unofficial" organization that exists with and operates under the full approval of the one who considers himself to be the "pope." Pope Pius XI made this clear when quoting Saint Cyprian in Mortalium Animos, January 6, 1928, putting the lie to those in the "resist and recognize" camp that errors on Faith and morals can emanate from the organs of the Catholic Church--and putting the lie to Ratzinger's belief that heretics and schismatics, such as the Orthodox, are "members" of the "Church of Christ" despite denying articles contained in the Deposit of Faith:

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

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

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace."


Does the "patriarch" of Constantinople "recognize and obey the authority and supremacy of Peter and his legitimate successors? Does not Joseph Ratzinger "cast aside the integrity of the faith and tolerate" the errors of the Orthodox and others? Do not those within the conciliar structures who seek to make excuses for Joseph Ratzinger's defections from the Catholic Faith show an incredible toleration of his errors as so many billions of souls upon this earth are left to live their lives without knowing the surety and certainty that comes from carrying their daily crosses as members of the Catholic Church who offer these crosses to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary? Oh, yes, the revolution wrought by Modernism, both liturgically and doctrinally, has helped to cloud minds and to convince even believing Catholics that white is black and that truth can co-exist with error, which is the ultimate goal of the devil himself, is is not?

Despite our sins and failings, for which we must make reparation and by which the multifaceted, inter-related problems facing the Church and the world have been sustained (if we are completely and brutally honest with ourselves, that is), we must remain steadfast in the Faith of our fathers, seeking our true refuge not in the illusions of the "non-binding" statements of conciliarism but in the catacombs with true bishops and true bishops who make many sacrifices to defend the fullness of the Catholic Faith and seek to help all people get home to Heaven as they practice True Devotion to Mary and learn and practice Devotion to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. The final victory belongs to that same Immaculate Heart. May be it our privilege to fight the good fight of Faith in our lives on a daly basis as we seek to cooperate with the graces won for us on Calvary by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood, which flows into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, in order to plant a few seeds for the restoration of the Catholic Church in all of her glory and for the restoration of the Social Reign of Christ the King and of Mary our Immaculate Queen, praying as many Rosaries each day as our states-in-life permit.

May Saint Joseph, the Patron of the Universal Church, whose feast deal we celebrate tomorrow, Wednesday, April 25, 2007, protect us as we fly unto His foster-Son's Most Sacred Heart through the Sorrowful and Immaculate Heart of his Most Chaste Spouse, Our Lady, Mother of God, Mother of us all by virtue of her Divine Son's Redemptive Act on the wood of the Holy Cross.

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 Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saint Fidelis of Sigmaringen, pray for us.

Saint Jude, pray for us.

Saint John the Beloved, pray for us.

Saint Francis Solano, pray for us.

Saint John Bosco, pray for us.

Saint Dominic Savio, pray for us.

Pope Saint Anicetus, pray for us.

Saint Benedict Joseph Labre, pray for us.

Saint Justin the Martyr, pray for us.

Saint  Scholastica, pray for us.

Saint Benedict, pray for us.

Saint Anthony of Padua, pray for us.

Saint Francis of Assisi, pray for us.

Saint Thomas Aquinas, pray for us.

Saint Bonaventure, pray for us.

Saint Augustine, pray for us.

Saint Bernard of Clairvaux, pray for us.

Saint Francis Xavier, pray for us.

Saint Peter Damian, pray for us.

Saint Frances Xavier Cabrini, pray for us.

Saint Lucy, pray for us.

Saint Monica, pray for us.

Saint Agatha, pray for us.

Saint Philomena, pray for us.

Saint Cecilia, pray for us.

Saint John Mary Vianney, pray for us.

Saint Vincent de Paul, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Athanasius, pray for us.

Saint Margaret Mary Alacoque, pray for us.

Saint Isaac Jogues, pray for us.

Saint Rene Goupil, pray for us.

Saint John Lalonde, pray for us.

Saint Gabriel Lalemont, pray for us.

Saint Noel Chabanel, pray for us.

Saint Charles Garnier, pray for us.

Saint Anthony Daniel, pray for us.

Saint John DeBrebeuf, pray for us.

Saint Alphonsus de Liguori, pray for us.

Saint Dominic, pray for us.

Saint Hyacinth, pray for us.

Saint Basil, pray for us.

Saint Vincent Ferrer, pray for us.

Saint Sebastian, pray for us.

Saint Tarcisius, pray for us.

Saint Bridget of Sweden, pray for us.

Saint Gerard Majella, pray for us.

Saint John of the Cross, pray for us.

Saint Teresa of Avila, pray for us.

Saint Bernadette Soubirous, pray for us.

Saint Genevieve, pray for us.

Saint Vincent de Paul, pray for us.

Pope Saint Pius X, pray for us

Pope Saint Pius V, pray for us.

Saint Rita of Cascia, pray for us.

Saint Louis de Montfort, pray for us.

Venerable Anne Catherine Emmerich, pray for us.

Venerable Pauline Jaricot, pray for us.

Father Miguel Augustin Pro, pray for us.

Francisco Marto, pray for us.

Jacinta Marto, pray for us.

Juan Diego, pray for us.


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

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

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

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

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

Response: As we have hoped in Thee.

Verse: O Lord hear my prayer.

Response: And let my cry come unto Thee.

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

Response:  Amen.  


© Copyright 2007, Thomas A. Droleskey. All rights reserved.