At the Mercy of the Merciless
Thomas A. Droleskey
Under the reign of Satan men were hard and unfeeling,
without pity or tenderness. The one thing they looked up to was the
physical power to dominate, and the one thing they feared was the
helplessness of poverty. Their life was divided between pleasure and
cruelty. Pride and haughtiness instead of being regarded as defects were
regarded as manly virtues. Weakness was almost synonymous with vice,
and all this tended to fashion hearts imperverious to the grace of God
and to every human feeling. Conversion of heart was for them extremely
difficult. What God required on the part of man as a necessary condition
of their friendship with Him was to them abhorrent, for the practice of
the Christian virtues of submission, humility, and patience would be
regarded by them as degrading. They had to learn that what was not
degrading to God--since nothing could degrade Him in reality--could not
be degrading to them. Turning to God postulated on their part not only a
change of heart, but also a change of mentality. Their human values
were almost all wrong. In the terse words of St. Ignatius describing the
pagan world" "They smite, they slay and they go down to Hell".
In other words, it is the law of things as
they actually are that we must continually suffer from others; it is the
condition of our being that we shall be the victims of others' abuse of
their free wills; it belongs to our position that our desires and
inclinations should be continually thwarted and that we should be at the
mercy of circumstances. And it is our duty to bear that without
resentment and without rebellion. To rebel is to assert practically that
such things are not our due, that they do not belong to our position.
It is to refuse to recognize that we are fallen members of a fallen
race. The moment we feel resentment at anything painful that happens to
us through the activity of men or things, at that moment we are
resentful against God's Providence.
We are in this really protesting against
His eternal determination to create free beings; for these sufferings
which we endure are a consequence of the carrying into effect of that
free determination. If we expect or look for a mode of existence in
which we shall not endure harshness, unkindness, misunderstanding, and
injustice, we are actually rebelling against God's Providence, we are
claiming a position that does not belong to us as creatures. This is to
sin against humility. It is pride. (Father Edward Leen, In The Likeness of Christ, Sheed and Ward, 1936, pp, 17-18; 182-183.)
Each of us, without exception, is at the mercy of the merciless.
We must deal with merciless people every day of our lives.
Most of the people we encounter on the highways and roadways or in supermarkets are merciless, men and women who think only of themselves, who are so focused on their immediate needs that the thought of even acknowledging the humanity of others, which is why they can be so steely firm in their resolve to avoid speaking to anyone, including merchants, unless it is absolutely necessary.
We must deal with "customer service representatives" or "specialists' who are given instructions by their to treat us mercilessly, trained as they are to to talk down to us, starting by speaking to us familiarity by the use of our first names even though they do not know us or have been given permission to do so, employees who are given only so many minutes to "resolve" a problem before they move on to the next customer, who must have all manner of numbers and password codes in order to prove their identifies. Using logic and reason with such people is next to impossible. The company is always right.
Those suffering from illnesses in need of costly medical treatment are at the mercy of the merciless utilitarians who work for insurance companies and those who work for the impersonal, merciless conglomerates that run hospitals and of those who make decisions for pharmaceutical companies that are premised on accepting a certain level of "loss" as Americans have become accustomed to being used by "Big Pharm" as guinea pigs who can be subjected to experiments designed to increase a company's profit margin.
Merciless must abound in world that is deprived of the benefits of the Most Precious Blood of Jesus as it has been as a result of the sacramentally barren liturgical rites of the counterfeit church of conciliarism.
Father Frederick William Faber gave us a glimpse of what the world would be like without the benefits of the Most Precious Blood, providing us with a prophetic statement of our world day by doing so:
It is plain that some millions of sins in a day are
hindered by the Precious Blood; and this is not merely a hindering of
so many individual sins, but it is an immense check upon the momentum of
sin. It is also a weakening of habits of sin, and a diminution of the
consequences of sin. If then, the action of the Precious Blood were
withdrawn from the world, sins would not only increase incalculably in
number, but the tyranny of sin would be fearfully augmented, and it
would spread among a greater number of people. It would wax so bold that
no one would be secure from the sins of others. It would be a constant
warfare, or an intolerable vigilance, to preserve property and rights.
Falsehood would become so universal as to dissolve society; and the
homes of domestic life would be turned into wards either of a prison or a
madhouse. We cannot be in the company of an atrocious criminal without
some feeling of uneasiness and fear. We should not like to be left alone
with him, even if his chains were not unfastened. But without the
Precious Blood, such men would abound in the world. They might even
become the majority. We know of ourselves, from glimpses God has once or
twice given us in life, what incredible possibilities of wickedness we
have in our souls. Civilization increases these possibilities. Education
multiplies and magnifies our powers of sinning. Refinement adds a fresh
malignity. Men would thus become more diabolically and unmixedly bad,
until at last earth would be a hell on this side of the grave. There
would also doubtless be new kinds of sins and worse kinds. Education
would provide the novelty, and refinement would carry it into the region
of the unnatural. All highly-refined and luxurious developments of
heathenism have fearfully illustrated this truth. A wicked barbarian is
like a beast. His savage passions are violent but intermitting, and his
necessities of sin do not appear to grow. Their circle is limited. But a
highly-educated sinner, without the restraints of religion, is like a
demon. His sins are less confined to himself. They involve others in
their misery. They require others to be offered as it were in sacrifice
to them. Moreover, education, considered simply as an intellectual
cultivation, propagates sin, and makes it more universal.
The increase of sin, without the prospects which
the faith lays open to us, must lead to an increase of despair, and to
an increase of it upon a gigantic scale. With despair must come rage,
madness, violence, tumult, and bloodshed. Yet from what quarter could we
expect relief in this tremendous suffering? We should be imprisoned in
our own planet. The blue sky above us would be but a dungeon-roof. The
greensward beneath our feet would truly be the slab of our future tomb.
Without the Precious Blood there is no intercourse between heaven and
earth. Prayer would be useless. Our hapless lot would be irremediable.
It has always seemed to me that it will be one of the terrible things in
hell, that there are no motives for patience there. We cannot make the
best of it. Why should we endure it? Endurance is an effort for a time;
but this woe is eternal. Perhaps vicissitudes of agony might be a kind
of field for patience. But there are no such vicissitudes. Why should we
endure, then? Simply because we must; and yet in eternal things this is
not a sort of necessity which supplies a reasonable ground for
patience. So in this imaginary world of rampant sin there would be no
motives for patience. For death would be our only seeming relief; and
that is only seeming, for death is any thin but an eternal sleep. Our
impatience would become frenzy; and if our constitutions were strong
enough to prevent the frenzy from issuing in downright madness, it would
grow into hatred of God, which is perhaps already less uncommon than we
An earth, from off which all sense of justice had
perished, would indeed be the most disconsolate of homes. The
antediluvian earth exhibits only a tendency that way; and the same is
true of the worst forms of heathenism. The Precious Blood was always
there. Unnamed, unknown, and unsuspected, the Blood of Jesus has
alleviated every manifestation of evil which there has ever been just as
it is alleviating at this hour the punishments of hell. What would be
our own individual case on such a blighted earth as this? All our
struggles to be better would be simply hopeless. There would be no
reason why we should not give ourselves up to that kind of enjoyment
which our corruption does substantially find in sin. The gratification
of our appetites is something; and that lies on one side, while on the
other side there is absolutely nothing. But we should have the worm of
conscience already, even though the flames of hell might yet be some
years distant. To feel that we are fools, and yet lack the strength to
be wiser--is not this precisely the maddening thing in madness? Yet it
would be our normal state under the reproaches of conscience, in a world
where there was no Precious Blood. Whatever relics of moral good we
might retain about us would add most sensibly to our wretchedness. Good
people, if there were any, would be, as St. Paul speaks, of all men the
most miserable; for they would be drawn away from the enjoyment of this
world, or have their enjoyment of it abated by a sense of guilt and
shame; and there would be no other world to aim at or to work for. To
lessen the intensity of our hell without abridging its eternity would
hardly be a cogent motive, when the temptations of sin and the
allurements of sense are so vivid and strong.
What sort of love could there be, when we could
have no respect? Even if flesh and blood made us love each other, what a
separation death would be! We should commit our dead to the ground
without a hope. Husband and wife would part with the fearfullest
certainties of a reunion more terrible than their separation. Mothers
would long to look upon their little ones in the arms of death, because
their lot would be less woeful than if they lived to offend God with
their developed reason and intelligent will. The sweetest feelings of
our nature would become unnatural, and the most honorable ties be
dishonored. Our best instincts would lead us into our worst dangers. Our
hearts would have to learn to beat another way, in order to avoid the
dismal consequences which our affections would bring upon ourselves and
others. But it is needless to go further into these harrowing details.
The world of the heart, without the Precious Blood, and with an
intellectual knowledge of God, and his punishments of sin, is too
fearful a picture to be drawn with minute fidelity.
But how would it fare with the poor in such a
world? They are God's chosen portion upon the earth. He chose poverty
himself, when he came to us. He has left the poor in his place, and they
are never to fail from the earth, but to be his representatives there
until the doom. But, if it were not for the Precious Blood, would any
one love them? Would any one have a devotion to them, and dedicate his
life to merciful ingenuities to alleviate their lot? If the stream of
almsgiving is so insufficient now, what would it be then? There would be
no softening of the heart by grace; there would be no admission of of
the obligation to give away in alms a definite portion of our incomes;
there would be no desire to expiate sin by munificence to the needy for
the love of God. The gospel makes men's hearts large;and yet even under
the gospel the fountain of almsgiving flows scantily and uncertainly.
There would be no religious orders devoting themselves with skilful
concentration to different acts of spiritual and corporal mercy.
Vocation is a blossom to be found only in the gardens of the Precious
Blood. But all this is only negative, only an absence of God. Matters
would go much further in such a world as we are imagining.
Even in countries professing to be Christian, and
at least in possession of the knowledge of the gospel, the poor grow to
be an intolerable burden to the rich. They have to be supported by
compulsory taxes; and they are in other ways a continual subject of
irritated and impatient legislation. Nevertheless, it is due to the
Precious Blood that the principle of supporting them is acknowledged.
From what we read in heathen history--even the history of nations
renowned for political wisdom, for philosophical speculation, and for
literary and artistic refinement--it would not be extravagant for us to
conclude that, if the circumstances of a country were such as to make
the numbers of the poor dangerous to the rich, the rich would not
scruple to destroy them, while it was yet in their power to do so. Just
as men have had in France and England to war down bears and wolves, so
would the rich war down the poor, whose clamorous misery and excited
despair should threaten them in the enjoyment of their power and their
possessions. The numbers of the poor would be thinned by murder, until
it should be safe for their masters to reduce them into slavery. The
survivors would lead the lives of convicts or of beasts. History, I
repeat, shows us that this is by no means an extravagant supposition.
Such would be the condition of the world without
the Precious Blood. As generations succeeded each other, original sin
would go on developing those inexhaustible malignant powers which come
from the almost infinite character of evil. Sin would work earth into
hell. Men would become devils, devils to others and to themselves. Every
thing which makes life tolerable, which counteracts any evil, which
softens any harshness, which sweetens any bitterness, which causes the
machinery of society to work smoothly, or which consoles any sadness--is
simply due to the Precious Blood of Jesus, in heathen as well as in
Christian lands. It changes the whole position of an offending creation
to its Creator. It changes, if we may dare in such a matter to speak of
change, the aspect of God's immutable perfections toward his human
children. It does not work merely in a spiritual sphere. It is not only
prolific in temporal blessings, but it is the veritable cause of all
temporal blessings whatsoever. We are all of us every moment sensibly
enjoying the benignant influence of the Precious Blood. Yet who thinks
of all this? Why is the goodness of God so hidden, so imperceptible, so
unsuspected? Perhaps because it is so universal and so excessive, that
we should hardly be free agents if it pressed sensibly upon us always.
God's goodness is at once the most public of all his attributes, and at
the same time the most secret. Has life a sweeter task than to seek it,
and to find it out?
Men would be far more happy, if they separated
religion less violently from other things. It is both unwise and
unloving to put religion into a place by itself, and mark it off with an
untrue distinctness from what we call worldly and unspiritual things.
Of course there is a distinction, and a most important one, between
them; yet it is easy to make this distinction too rigid and to carry it
too far. Thus we often attribute to nature what is only due to grace;
and we put out of sight the manner and degree in which the blessed
majesty of the Incarnation affects all created things. But this mistake
is forever robbing us of hundreds of motives for loving Jesus. We know
how unspeakably much we owe to him; but we do not see all that it is not
much we owe him, but all, simply and absolutely all. We pass through
times and places in life, hardly recognizing how the sweetness of Jesus
is sweetening the air around us and penetrating natural things with
Hence it comes to pass that men make too much of
natural goodness. They think too highly of human progress. They
exaggerate the moralizing powers of civilization and refinement, which,
apart from grace, are simply tyrannies of the few over the many, or of
the public over the individual soul. Meanwhile they underrate the
corrupting capabilities of sin, and attribute to unassisted nature many
excellences which it only catches, as it were by the infection, by the
proximity of grace, or by contagion, from the touch of the Church. Even
in religious and ecclesiastical matters they incline to measure
progress, or test vigor, by other standards rather than that of
holiness. These men will consider the foregoing picture of the
world without the Precious Blood as overdrawn and too darkly shaded.
They do not believe in the intense malignity of man when drifted from
God, and still less are they inclined to grant that cultivation and
refinement only intensify still further this malignity. They admit the
superior excellence of Christian charity; but they also think highly of
natural philanthropy. But has this philanthropy ever been found where
the indirect influences of the true religion, whether Jewish or
Christian, had not penetrated? We may admire the Greeks for their
exquisite refinement, and the Romans for the wisdom of their political
moderation. Yet look at the position of children, of servants, of
slaves, and of the poor, under both these systems, and see if, while
extreme refinement only pushed sin to an extremity of foulness, the same
exquisite culture did not also lead to a social cruelty and an
individual selfishness which made life unbearable to the masses.
Philanthropy is but a theft from the gospel, or rather a shadow, not a
substance, and as unhelpful as shadows are want to be. (Father Frederick Faber, The Precious Blood, published originally in England in 1860, republished by TAN Books and Publishers, pp. 53-59.)
We are in the exact position of the merciless Greeks and Romans of pagan antiquity.
One of the great ironies of the situation we find ourselves in at this moment in salvation history is to be found in the simple fact that the enemies of the Social Reign of Christ the King have coerced us into accepting this merciless world in which we live.
This is true on several levels (civil, socioeconomic, ecclesiastical). Bear with me as I seek to explain this reality.
Insofar as the civil state is concerned, we have been forced by the coercive power of the civil state into becoming material cooperators in and financiers of all manner of abject evils that spread mercilessness far and wide.
We have been are are continuing to be taxed to support immoral and unjust wars that have put members of our own armed forces at risk needlessly as various multinational corporations are enriched by the systematic destruction and then rebuilding of sovereign nations. The careful use of slogans and the equally careful control of images broadcast over the television and on the internet desensitize us to the fact that innocent human beings have been wounded and killed to promote the myth of the "American way" of egalitarianism and "democracy" and "pluralism" as merciless American hearts have thought nothing of the carnage and wreckage in foreign lands. After all, most Americans are merciless when it comes to the daily slaughter of the innocent preborn and the victims of social engineering by various means, including the daily vivisection of innocent human beings in hospitals by means of "vital organ donation."
We are taxed to support the merciless indoctrination of children in America's concentration camps--public schools--in direct violation of the basic Natural Law right of parents as the principal educators of their children. This taxpayer-subsidized indoctrination has already prepared large numbers of younger Americans to accept limitations on their legitimate liberties in the name of "helping the government manage crises" and to accept uncritically the lies of moral relativism, evolutionism, environmentalism, feminism, egalitarianism, and a whole host of other naturalist beliefs. A secular "religion" has thus been subsidized by taxpayer dollars that has created enmities between husbands and wives, many of whom battle over the content of their children's education, and between parents and children, who engage in battles engendered by the "teachers" telling children that the "old-fashioned" parents are wrong to insist on moral absolutes. This is all quite insidious. And we are compelled to fund this indoctrination. And yet they wonder why such tragedies as that which occurred thirty-one days ago at Sandy Hook Elementary School in the Town of Newtown, Connecticut, take place?
We are taxed to indemnify the merciless corporate irresponsibility of the multinational entities that have "outsourced" American jobs overseas, trapped many Americans into massive amounts of debt to finance the purchasing of basic necessities (houses, cars, furniture, appliances) from which many will never be freed, and whose executives grow fat off of the usurious interest rates charged by banks to finance their lavish ways.
We are, of course, coerced by this socioeconomic realm that is now being indemnified for its merciless irresponsibility by the money we pay (and that future generations will pay) in taxes into accepting whatever it is they sell us.
We have been conditioned to accept genetically-altered food, which God intended of its very nature to be healthy (there is really no such thing as "health food" as food is supposed to be healthy), and into accepting "pills" made at in Red China, long a land without mercy of any kind, and sold by multinational pharmaceutical companies as the means to "remedy" all physical and/or emotional ailments, real or imagined, many of which ailments are caused by the food (and food additives) that is itself manufactured in Red China, which is, of course, subsidized in its various policies of repression by the fact that we are more or less coerced into buying almost everything we use from its production lines.
We are coerced into funding the merciless agenda Planned Parenthood and organizations that exist to promote the "rights" of those steeped in sins against the Sixth and Ninth Commandments and by the purchases we make and by the banks with which we do business.
This is all the result of the very false premises of the political and socioeconomic structures that have arisen as a result of the Protestant Revolt and the rise of Judeo-Masonry. This passage from Dr. George O'Brien's
An Essay on the Economic Efforts of the Reformation:
The thesis we have endeavoured to present in this essay is, that the two great dominating schools of modern economic thought have a common origin. The capitalist school, which, basing its position on the unfettered right of the individual to do what he will with his own, demands the restriction of government interference in economic and social affairs within the narrowest possible limits, and the socialist school, which, basing its position on the complete subordination of the individual to society, demands the socialization of all the means of production, if not all of wealth, face each other today as the only two solutions of the social question; they are bitterly hostile towards each other, and mutually intolerant and each is at the same weakened and provoked by the other. In one respect, and in one respect only, are they identical--they can both be shown to be the result of the Protestant Reformation.
We have seen the direct connection which exists between these modern schools of economic thought and their common ancestor. Capitalism found its roots in the intensely individualistic spirit of Protestantism, in the spread of anti-authoritative ideas from the realm of religion into the realm of political and social thought, and, above all, in the distinctive Calvinist doctrine of a successful and prosperous career being the outward and visible sign by which the regenerated might be known. Socialism, on the other hand, derived encouragement from the violations of established and prescriptive rights of which the Reformation afforded so many examples, from the growth of heretical sects tainted with Communism, and from the overthrow of the orthodox doctrine on original sin, which opened the way to the idea of the perfectibility of man through institutions. But, apart from these direct influences, there were others, indirect, but equally important. Both these great schools of economic thought are characterized by exaggerations and excesses; the one lays too great stress on the importance of the individual, and other on the importance of the community; they are both departures, in opposite directions, from the correct mean of reconciliation and of individual liberty with social solidarity. These excesses and exaggerations are the result of the free play of private judgment unguided by authority, and could not have occurred if Europe had continued to recognize an infallible central authority in ethical affairs.
The science of economics is the science of men's relations with one another in the domain of acquiring and disposing of wealth, and is, therefore, like political science in another sphere, a branch of the science of ethics. In the Middle Ages, man's ethical conduct, like his religious conduct, was under the supervision and guidance of a single authority, which claimed at the same time the right to define and to enforce its teaching. The machinery for enforcing the observance of medieval ethical teaching was of a singularly effective kind; pressure was brought to bear upon the conscience of the individual through the medium of compulsory periodical consultations with a trained moral adviser, who was empowered to enforce obedience to his advice by the most potent spiritual sanctions. In this way, the whole conduct of man in relation to his neighbours was placed under the immediate guidance of the universally received ethical preceptor, and a common standard of action was ensured throughout the Christian world in the all the affairs of life. All economic transactions in particular were subject to the jealous scrutiny of the individual's spiritual director; and such matters as sales, loans, and so on, were considered reprehensible and punishable if not conducted in accordance with the Christian standards of commutative justice.
The whole of this elaborate system for the preservation of justice in the affairs of everyday life was shattered by the Reformation. The right of private judgment, which had first been asserted in matters of faith, rapidly spread into moral matters, and the attack on the dogmatic infallibility of the Church left Europe without an authority to which it could appeal on moral questions. The new Protestant churches were utterly unable to supply this want. The principle of private judgment on which they rested deprived them of any right to be listened to whenever they attempted to dictate moral precepts to their members, and henceforth the moral behaviour of the individual became a matter to be regulated by the promptings of his own conscience, or by such philosophical systems of ethics as he happened to approve. The secular state endeavoured to ensure that dishonesty amounting to actual theft or fraud should be kept in check, but this was a poor and ineffective substitute for the powerful weapon of the confessional. Authority having once broken down, it was but a single step from Protestantism to rationalism; and the way was opened to the development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Efforts of the Reformation, IHS Press, Norfolk, Virginia, 2003.)
Although the Catholic Church proposes no binding, definitive "models" of civil governance or economics as these are outside of her competency, she does have the eternal truths contained in the Deposit of Faith by which to bind the consciences of men as they seek to devise forms of civil governance and economic systems that advance the common temporal good in light of man's Last End. It is the abandonment of the Social Reign of Christ the King and of the organizing of man's social and economic life according to his eternal destiny that has made us material cooperators in imprisoning ourselves to the self-interests of the leaders of the two principal organized crime families of naturalism in the United States of America, the Republican Party and the Democrat Party, leaders who are themselves tied to the self-interests of the multi-national corporations and the State of Israel which has many ties, military and economic, to Red China.
Anyone who thinks that there is a "political" way out of this jail is not really thinking too clearly. As has been noted repeatedly on this site, the "votes" aren't "there" to extricate us from the spread of the errors of Russia that have made us cooperators in the transformation of the United States of America into a fully socialist state, which is, of course, but the logical consequence of the false, naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian premises upon which the founding was based.
Just take a look at the results of 2012 presidential election to realize that the "protest" candidates garnered a grand total of 1.6% of the national popular vote total on Tuesday, November 6, 2012. That's right, 1.6% of the popular vote, including .22% of votes for "other," presumably write-in, candidates (and I know of at least one vote cast in 2012 for me, and not by anyone related to me). Anyone who thinks that some "new" effort will change this is not looking at our situation clearly.
Look at how rapidly things are falling apart in this land of mercilessness.
The clowns, fools and jugglers in the organized crime family of the naturalist "right" are backing off as fast as they can from any kind of opposition to the further expansion of legal "rights" for those engaged in perverse acts in violation of the Sixth and Ninth Commandments.
Unless I have missed something, and I do not have television or waste my time with internet surfing, using a few limited sources for news (although there are times if I am out running errands after sundown that I can pick up WCBS Newsradio 880 for snippets of news and, of course, to hear, much to my utter lack of surprise, that traffic is jammed on the Long Island Expressway, Northern State Parkway and Southern State Parkways on Long Island), no Republican has said word one about the Obama-Biden Inaugural Committee's revoking an invitation to a Protestant "minister" in Georgia who had preached from the pulpit against the sin of Sodom from giving the "benediction" at the public inaugural ceremony on Monday, January 21, 2013, the Feast of Saint Agnes.
Mind you, I am not in favor of Protestant "ministers" giving "benedictions" as they do not represent true God of Divine Revelation and thus use liturgical rites and adhere to a "scripture" and "doctrines" that are inspired by the devil himself. I am only pointing out that the naturalists of the organized crime family of the naturalist "right" are cowering in fright as a result of anything deemed "offensive" to "swing" or "moderate" voters. Lost on these naturalist nitwits is the fact that such "voters" will never accept would-be statists when they can always the real deal in the organized crime family in the false opposite of the naturalist "left."
One of the reasons that there is such utter mercilessness and madness in our world today is that the forces of Modernism in the counterfeit church of conciliarism have made their "reconciliation" with the false premises of the modern civil state.
Catholics yet attached to the counterfeit church of conciliarism find themselves subsidizing the spiritual abortion of souls from the pulpit and in allegedly "Catholic" schools and colleges and universities and seminaries and professional schools.
Catholics attached to the counterfeit church of conciliarism have helped to subsidize the Protestant and Masonic Novus Ordo service, which is offensive to God in se and gives rise to abuses that are "unapproved" by the conciliar authorities, thereby accruing a massive international debt that is owed to God for these offenses.
Catholics attached to the counterfeit church of conciliarism have helped to subsidize the corruption of the young by "priests" and have subsidized the protection of these "priests" by chancery offices and the attorneys they have hired, only to be asked to help to subsidize the over $2 billion in payments that have had to be made to the victims of this "episcopal" and "clerical" corruption, a subject that will be revisited, if ever so briefly in an upcoming article.
Catholics attached to the counterfeit church of conciliarism have helped to subsidize various "inter-religious" prayer meetings and youth jamborees and have paid for chancery and parish officials to attend conferences to further the doctrinal and liturgical agendas of the conciliar revolution.
Catholics attached to the counterfeit church of conciliarism have helped to subsidize "papal" offenses against God by means of their "Peter's Pence" contributions, including the establishment of an "ecumenical chapel" in the Basilica of Saint Paul Outside the Walls in Rome, Italy, where God, who hates false religions, can be offended by various blasphemies.
Every single bit of this breeds mercilessness in the world.
Catholics yet attached to the structures of the counterfeit church of conciliarism have donated the monies that the lords of conciliarism have used to spit in the face of the Mother of God and of one true pope after another as they reaffirm adherents of false religions in beliefs that do not "guarantee for them the security of salvation."
They have donated the monies that have been used to incorporate pagan rituals into the context of what have been purported to be Catholic "liturgies." They have donated the monies that have been used for "workshops" and "breakout sessions" and "conferences" that have deformed the souls of priests and consecrated religious and members of the laity.
They have donated the monies that have been used to purchase textbooks full of heresy and moral relativism.
They have donated the monies that have paid the salaries of priests living lives of unrepentant sin, both natural and unnatural, as the conciliar "bishops," having lost, at least in very large measure, a sense of sin, have themselves reaffirmed those living in such states of sin.
The apostasies and blasphemies and sacrileges propagated by the counterfeit church of conciliarism have made it more possible for Catholics to become the willing slaves of the lords of Modernity's multiple naturalist lies and schemes. A respect for errors in the Order of Grace will lead to a respect for errors in the Order of Nature and, of course, vice versa.
Pope Saint Pius X wrote about this in Notre Charge Apostolique, August 15, 1910:
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.)
So many people today are concerned about the current efforts of the part of the statists to undermine the Second Amendment to the Constitution of the United States of America.
How many Catholics in the United States of America are concerned about the efforts on the part of the conciliar revolutionaries to undermine and eclipse the Catholic
Faith that is the sole bedrock of personal and social order and without which our lives, our liberty and our property must fall into the hands of the merciless lords of the world?
Sure, they're coming for the guns.
Agents of the devil dressed in clerical garb have come for the Catholic Faith first.
Why be in such a state of agitation about the rapid decline that is taking place before our very eyes when it is only the logical end result of the Protestant Revolution's overthrow of the Social Reign of Christ the King and the rise of endless numbers of naturalist "philosophies" and ideologies that can be referred to as Judeo-Masonry?
Why are we so unwilling to suffer the difficulties of the present moment in perfect peace, trusting totally in the Providence of God, Who has willed from all eternity for us to live in these times, and as we practice True Devotion to His Most Blessed Mother?
Why are so unwilling to suffer every form of material loss, personal humiliation and suffering imaginable in order to gain the only thing that matters the possession of the glory of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity in Heaven?
Consider, if you will, these inspiring words:
A soul which is deliberately oblivious of the goods of this world, but relishes its mortifications and persecutions, which neither loves all it can bestow nor dreads all it can inflict, which avoids honors as a contagion, and cherishes humiliation as a beloved thing--such a soul may expect consolation from God, provided it relies on the strength of God rather than on the weakness of self. (Dom Lorinzo Scupoli, The Spiritual Combat and a Treatise on Peace of Soul, translated by William Lester and Robert Mohan, published originally in 1945 by the Newman Workshop, Westminster, Maryland, and republished in 2010 by Saint Benedict Press, TAN Books, Charlotte, North Carolina, p. 223.)
Just as we have coerced to finance the mercilessness of the organized forces of naturalism that control the civil state, so is the case that Catholics have paid dearly, sometimes at the price of strained or broken family relationships, for the destruction of the Faith as God Himself has been offended and blasphemed.
We must remember that we are living in a time that has been prophesied:
I saw a strange church being built against every rule. . . No angels were supervising the building operations. In that church, nothing came from high above. . . There was only division and chaos. It is probably a church of human creation, following the latest fashion, as well as the new heterodox church of Rome, which seems of the same kind. . .
I saw again the strange big church that was being built there (in Rome). There was nothing holy in it. I saw this just as I saw a movement led by Ecclesiastics to which contributed angels, saints and other Christians. But then (in the strange big change) all the work was being done mechanically (i.e. according to set rules and formulae). Everything was being done according to human reason. . .
I saw all sorts of people, things, doctrines, and opinions. There was something proud, presumptuous, and violent about it, and they seemed to be very successful. I did not see a single Angel nor a single saint helping in the work. But far away in the background, I saw the seat of a cruel people armed with spears, and I saw a laughing figure which said: "Do build it as solid as you can; we will put it to the ground" . . . . (as found in Yves Dupont, Catholic Prophecy: The Coming Chastisement, TAN Books and Publishers, 1970, p. 61)
Although "we" are not going to solve the problems afflicting the Church Militant on earth and society-at-large, we can extricate ourselves, at least to a certain degree, from our "imprisonment" in the social realm by coming to accept the simple truth that no political effort has thus far--or ever will--retard the growth of naturalism anywhere on the face of this earth. It is indeed quite liberating to free oneself from the lies of the naturalists and from the useless, if not sinful, expenditure of our time and money on political efforts that have no reasonable chance of success as they are ignored by somewhere around 98.4% of the electorate. And those Catholics yet attached to the structures of the counterfeit church of conciliarism can free themselves from imprisonment to a false religion by fleeing the "concentration camps" of their local dioceses and parishes.
The Catholic Church cannot be responsible for the apostasies and novelties and blasphemies and sacrileges associated with the "Second" Vatican Council and its aftermath, which, of course, includes the abominable Protestant and Masonic Novus Ordo liturgical service. Catholics need to liberate themselves not only from the diocesan structures to recognize this, those whose view of the papacy and the nature of the Church's infallibility has been corrupted by the Gallican errors of the Society of Saint Pius X must come to accept the teaching of the Catholic Church, that she cannot give us errors of any kind, including liturgies suspected of deficiency and that give rise to one abuse after another, at any time:
As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him. . . . (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Ultimately, however, we must recognize that it is our sins that imprison us more and more to the falsehoods and mercilessness of the day. We must make extra efforts to divest ourselves of our sins as we cooperate with the graces that have been won for us by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood that flow unto our hearts and souls through loving hands of Our Lady, she who is the Mediatrix of All Graces, to quit our sins once and for all and to make reparation for them to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary as we pray as many Rosaries each day as our states-in-life permit.
Saint Joseph will help us in our quest to escape from the imprisonment to the falsehoods in which we find ourselves. He will help us in our quest for personal sanctity if only we ask to him to protect us the way that he protected the Holy Family from the time Saint Gabriel the Archangel reassured him as follows:
When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. (Matthew 1: 18-20.)
Entrusting ourselves to the care of Our Lady and that of her Most Chaste Spouse, Saint Joseph, may we continue to live as free men who cling exclusively to true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds, true bishops and true priests who recognize the lies of Modernity and Modernism and who attempt to plant the seeds for the day when all men and women will, with hearts consecrated to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, exclaim:
Viva Cristo Rey!
Immaculate Heart of Mary, triumph soon.
Our Lady of Guadalupe, 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.
Saint Hilary, pray for us.
Saint Felix, pray for u.
See also: A Litany of Saints
Isn't time to pray a Rosary now?