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                  December 24, 2006

Betraying the Faith Quite Directly

by Thomas A. Droleskey

Conciliarists take no rest from their work of betraying the Catholic Faith. Not even the days of the "O" antiphons, the days leading up to the commemoration of the Nativity of Our Blessed Lord and Saviour Jesus Christ, are exempt from attacks upon the Deposit of Faith that He has entrusted exclusively to the Catholic Church. Those conciliarists who are, whether wittingly or unwittingly, spading the ground for the One World Church have lost almost the entirety of the sensus Catholicus, refusing to accept the simple truth that Our Lord and Saviour Jesus Christ is meant be King not only of individual men but of each and every nation on the face of this earth without any exception whatsoever.

Thus it is, ladies and gentlemen, that we have been subjected in the past week to the incredible, although hardly unexpected, spectacle of conciliar bishops in Poland, a thoroughly Catholic country, denouncing an effort by members of the Polish parliament, the Sejm, to pass a resolution to proclaim Our Lord and Saviour Jesus Christ to be the honorary King of Poland. This wonderful and noble effort on the part of the members of the Sejm to restore Our Lord to His rightful place in the country of Saint Stanislaus and Saint Hyacinth and Saint Casimir and Saint Hedwig is being mocked and ridiculed by the conciliar bishops. Here is the news story about this textbook example of the counterfeit conciliar church's rejection of the immutable teaching of the Social Reign of Christ the King, a teaching that is part of the Ordinary Magisterium of the Catholic Church and thus protected by the charism of infallibility:

WARSAW, Poland — Lawmakers have drawn up a resolution naming Jesus Christ as the honorary king of Poland, but have failed to win support from the country's powerful Roman Catholic church.

Lawmakers for the ruling Law and Justice party and League of Polish Families as well as the opposition Peasants Party back the resolution, said Szymon Ruman, spokesman for parliamentary speaker Marek Jurek.

However, the proposal currently has the support of only 46 members in the 460-seat parliament, well short of the necessary 231 votes to pass. Ruman said the resolution would likely be voted on sometime after Jan. 1.

Backing from the church in this strongly Catholic country would be crucial for building support for the proposal, but on Wednesday several bishops criticized it, and said parliament should stay out of religious affairs.

"Let parliament deal with passing better laws that we need," Gdansk Archbishop Tadeusz Goclowski said.

"This kind of action, although it may stem from good will, sounds a bit like propaganda," said bishop Tadeusz Pieronk (http://www.foxnews.com/story/0,2933,237824,00.html)


Propaganda, eh, Bishop Pieronk? Propaganda? Hmmm. Here is what Pope Pius XI wrote in Quas Primas, December 11, 1925:

Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ. It will call to their minds the thought of the last judgment, wherein Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for his kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education.


Yes, rulers and prices are bound to give public honor and obedience to Christ, Who will "most severely avenge" the insults of His having "been cast out of public life, despised, neglected and ignored." Was Pope Pius XI wrong, Bishop Pieronk, in reasserting the perennial teaching of the Catholic Church concerning the absolute social rights of Christ the King?

Once again, my friends, we are face to face with how directly the conciliarists dismiss the authentic patrimony of the Catholic Church as being irrelevant. Truth means nothing to these revolutionaries, content to engage in endless acts of positivism as they do away with all notion of the Church's infallibility by asserting, whether directly or indirectly, that every pope prior to 1958 was wrong--or that the "substantial anchorages" of truth by past popes have been "lifted" and placed down in a "different place" so as to appeal to the needs of "modern" man. Truth, however, does not change. The Author of all truth, the Blessed Trinity, is immutable. His truths are immutable. It is an immutable truth of the Catholic Faith that the Second Person of the Blessed made Man in Our Lady's virginal and immaculate womb, Our Lord Jesus Christ, is meant to be King of all nations.

The very effort by some members of the Polish Sejm is exactly what Pope Pius XI called for in Quas Primas:

If We ordain that the whole Catholic world shall revere Christ as King, We shall minister to the need of the present day, and at the same time provide an excellent remedy for the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities. This evil spirit, as you are well aware, Venerable Brethren, has not come into being in one day; it has long lurked beneath the surface. The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God's religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences. We lamented these in the Encyclical Ubi arcano; we lament them today: the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder so much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society in a word, shaken to its foundations and on the way to ruin. We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior. It would be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights.

Moreover, the annual and universal celebration of the feast of the Kingship of Christ will draw attention to the evils which anticlericalism has brought upon society in drawing men away from Christ, and will also do much to remedy them. While nations insult the beloved name of our Redeemer by suppressing all mention of it in their conferences and parliaments, we must all the more loudly proclaim his kingly dignity and power, all the more universally affirm his rights.


There could not be a more stark contrast between the truths of the Catholic Faith, reiterated so eloquently by Pope Pius XI, and conciliarism's "reconciliation" with the "principles of 1789." The members of the Polish Sejm who are endeavoring to have Our Lord crowned as King of Poland are simply discharging their duties as Catholics. They know that the civil state must recognize the Catholic Church and to submit to her Divinely-instituted authority, exercised after the discharge of her Indirect Power of teaching and preaching and exhortation, in all that pertains to the good of souls.

Once again, the fallacious nature of the separation of Church and State that is favored by the Modernists of the conciliar church (and by far too many traditional Catholics across the ecclesiastical divide in the United States of America) must be exploded by making reference to Pope Saint Pius X's unequivocal statement on the matter in Vehementer Nos, February 11, 1906:

That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. The same thesis also upsets the order providentially established by God in the world, which demands a harmonious agreement between the two societies. Both of them, the civil and the religious society, although each exercises in its own sphere its authority over them. It follows necessarily that there are many things belonging to them in common in which both societies must have relations with one another. Remove the agreement between Church and State, and the result will be that from these common matters will spring the seeds of disputes which will become acute on both sides; it will become more difficult to see where the truth lies, and great confusion is certain to arise. Finally, this thesis inflicts great injury on society itself, for it cannot either prosper or last long when due place is not left for religion, which is the supreme rule and the sovereign mistress in all questions touching the rights and the duties of men. Hence the Roman Pontiffs have never ceased, as circumstances required, to refute and condemn the doctrine of the separation of Church and State. Our illustrious predecessor, Leo XIII, especially, has frequently and magnificently expounded Catholic teaching on the relations which should subsist between the two societies. "Between them," he says, "there must necessarily be a suitable union, which may not improperly be compared with that existing between body and soul.-"Quaedam intercedat necesse est ordinata colligatio (inter illas) quae quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur." He proceeds: "Human societies cannot, without becoming criminal, act as if God did not exist or refuse to concern themselves with religion, as though it were something foreign to them, or of no purpose to them.... As for the Church, which has God Himself for its author, to exclude her from the active life of the nation, from the laws, the education of the young, the family, is to commit a great and pernicious error. -- "Civitates non possunt, citra scellus, gerere se tamquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere.... Ecclesiam vero, quam Deus ipse constituit, ab actione vitae excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciousus est error."


Pope Saint Pius X, whose condemnation of the law of separation in France was ignored by John Paul II in February of 2005 when the latter praised the exact same law that had been condemned nearly a century before, emphasized that France, of all countries, had a special obligation to maintain its formal recognition of the Catholic Church. The same can be true of Poland, a country whose connection to the Faith is just as strong, although not as old, as that of France's. Consider these words of Pope Saint Pius X in Vehementer Nos:

And if it is true that any Christian State does something eminently disastrous and reprehensible in separating itself from the Church, how much more deplorable is it that France, of all nations in the world, would have entered on this policy; France which has been during the course of centuries the object of such great and special predilection on the part of the Apostolic See whose fortunes and glories have ever been closely bound up with the practice of Christian virtue and respect for religion. Leo XIII had truly good reason to say: "France cannot forget that Providence has united its destiny with the Holy See by ties too strong and too old that she should ever wish to break them. And it is this union that has been the source of her real greatness and her purest glories.... To disturb this traditional union would be to deprive the nation of part of her moral force and great influence in the world."

Conciliarists and Americanists, including members of the John Birch Society, contend that all of this is wrong, that it is enough for the civil state to exercise a "benign neutrality" with respect to the Catholic Church. However, there is no such thing as "benign neutrality" as regards the true Church that God Himself founded upon the Rock of Peter, the Pope. Pope Leo XIII made this clear in Immortale Dei, November 1, 1885:

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

So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action.


Pope Leo XIII emphasized this point in Longiqua Oceani, January 6, 1895, that the situation in the United States of America, for example, is not in accord with the teaching of the Catholic Church and that the Catholic bishops of the United States should address themselves to making this a Catholic country in all aspects of her national life without any exception. "Benign neutrality" winds up seducing Catholics into viewing the Church through the eyes of the world rather than viewing the world through the eyes of the true Faith. "Benign neutrality" leads directly to Dignitatis Humanae, December 7, 1965, and conciliarism's embrace of the "religious freedom" exalted by the First Amendment of the Constitution of the United States of America.

Here is Pope Leo XIII's rejection of the state of the Church in the United States of America as that which is to be preferred in the rest of the world.

For the Church amongst you, unopposed by the Constitution and government of your nation, fettered by no hostile legislation, protected against violence by the common laws and the impartiality of the tribunals, is free to live and act without hindrance. Yet, though all this is true, it would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the Church, or that it would be universally lawful or expedient for State and Church to be, as in America, dissevered and divorced. The fact that Catholicity with you is in good condition, nay, is even enjoying a prosperous growth, is by all means to be attributed to the fecundity with which God has endowed His Church, in virtue of which unless men or circumstances interfere, she spontaneously expands and propagates herself; but she would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and the patronage of the public authority.

The Church in the United States of America, Pope Leo XIII was explaining, had grown as a result of the grace of God, not as a result of the First Amendment's "benign neutrality." She would enjoy even greater growth, however, if  "she enjoyed the favor of the laws and the patronage of the public authority." Once again, though, this plain reiteration of the constant teaching of the Catholic Church is rejected by conciliarists and Americanists of all stripes.

The conciliar bishops in Poland who are opposing the efforts of the valiant Catholic member of the Sejm to have Our Lord proclaimed and crowned as King of Poland are showing themselves to be disciples of the late Father John Courtney Murray, S.J., and of the false principles he helped to enshrine in Dignitatis Humanae. The false principles of "religious liberty" that is at the bedrock of conciliarism are, of course, near and dear not only to the conciliar bishops in Poland. They are near and dear to the heart of Benedict XVI, who used his 2006 Christmas address to members of his curia to once again reaffirmed this pernicious heresy, condemned repeatedly by pope after pope prior to 1958, as part of the "bedrock" of the faith. The conciliar bishops in Poland are simply following the example of their own late countryman, Karol Wojtyla, and Joseph Ratzinger in rejecting the rights of Christ the King and reaffirming the prevailing errors of conciliarism.

Benedict XVI, you see, continues to persist in his belief that "modern man," influenced so long by secularism, which is, incidentally, but the logical fruit of the overthrow of the Social Reign of Christ the King as a result of the Protestant Revolt and the subsequent rise of Judeo-Masonry, cannot be evangelized directly. The best we can do in our "contemporary" circumstances, he believes, is to seek some kind of general agreement on the importance of "religion" in life of man and his society without speaking in confessionally denominational terms. This is a betrayal of the necessity of preaching the Catholic Faith whole and undiluted at all times to all men. Saint Patrick, for example, did not seek to engage the Druid chieftains in "inter-religious" dialogue. He sought to convert them--and thus all of the people of the Emerald Isle--to Catholicism. This is not what Benedict wants as he builds the foundation for the One World Church, which will be as open to traditionalists willing to be silent about the errors of conciliarism as it is to Protestants and Talmudic Jews and Mohammedans.

Pope Leo XIII, writing in Sapientiae Christianae, January 10, 1890, noted that we must speak as Catholics to our fellow men. This is the very reason that the first pope, Saint Peter, left the Upper Room in Jerusalem on Pentecost Sunday to seek the conversion of his fellow Jews. We must speak as Catholics at all times:

But in this same matter, touching Christian faith, there are other duties whose exact and religious observance, necessary at all times in the interests of eternal salvation, become more especially so in these our days. Amid such reckless and widespread folly of opinion, it is, as We have said, the office of the Church to undertake the defense of truth and uproot errors from the mind, and this charge has to be at all times sacredly observed by her, seeing that the honor of God and the salvation of men are confided to her keeping. But, when necessity compels, not those only who are invested with power of rule are bound to safeguard the integrity of faith, but, as St. Thomas maintains: "Each one is under obligation to show forth his faith, either to instruct and encourage others of the faithful, or to repel the attacks of unbelievers.'' To recoil before an enemy, or to keep silence when from all sides such clamors are raised against truth, is the part of a man either devoid of character or who entertains doubt as to the truth of what he professes to believe. In both cases such mode of behaving is base and is insulting to God, and both are incompatible with the salvation of mankind. This kind of conduct is profitable only to the enemies of the faith, for nothing emboldens the wicked so greatly as the lack of courage on the part of the good. Moreover, want of vigor on the part of Christians is so much the more blameworthy, as not seldom little would be needed on their part to bring to naught false charges and refute erroneous opinions, and by always exerting themselves more strenuously they might reckon upon being successful. After all, no one can be prevented from putting forth that strength of soul which is the characteristic of true Christians, and very frequently by such display of courage our enemies lose heart and their designs are thwarted. Christians are, moreover, born for combat, whereof the greater the vehemence, the more assured, God aiding, the triumph: "Have confidence; I have overcome the world." Nor is there any ground for alleging that Jesus Christ, the Guardian and Champion of the Church, needs not in any manner the help of men. Power certainly is not wanting to Him, but in His loving kindness He would assign to us a share in obtaining and applying the fruits of salvation procured through His grace.

The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent.


Pope Saint Pius X amplified this point in Notre Charge Apostolique, August 15, 1910:

This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they [the members of the Sillon] dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.

No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo.


The "insane dreamers, rebels and miscreants" of today are the conciliarists, men who believe that they know better than Pope Saint Pius X and Pope Leo XIII and Pope Gregory XVI and Pope Pius IX and Pope Pius XI. We no longer need the Catholic City. We no longer even need generically "Christian" city. It is enough simply to have the "religious" city, a place where men will live according to the precepts of the Sillon, an expositor of the One World Church, critiqued and condemned by Pope Saint Pius X in Notre Charge Apostolique:

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.


The condemned philosophy of the Sillon is the foundation of the worldview of conciliarism, engineered in large measure by Father Joseph Ratzinger and adopted en toto by those yet trapped in the conciliar structures, clergy and laity alike. Those who oppose the proclamation of Our Lord as King of Poland, for example, and those who oppose the restoration of His absolute rights as the King of all men and all nations are not the friends of the Catholic Faith. They are the friends of the devil himself, who desires that the Holy Name of the Child Who was born for us in Bethlehem be eradicated from public discourse so that men and their nations may be under his diabolical sway.

We must pray to Our Lady, who gave birth to her Divine Son painlessly in the stable in the cave in Bethlehem, that the insane schemes of those who betray her Divine Son's kingly prerogatives will be vanquished by the Triumph of her own Sorrowful and Immaculate Heart. The Triumph of the Immaculate Heart of Mary will restore the Church, driving out the conciliarists from the positions of authority that they have usurped and held under false pretenses as they have promoted their apostasies. The restoration of the Church will give us a pope in the manner of Pope Saint Pius X and in the manner of Pope Innocent III, who is described as follows in The Perfect Joy of St. Francis, a biographical novel of the great saint of Assisi that was written by Felix Timmermans:

Although not yet fifty, and his sallow face seemed still younger, he was as forceful as the sea. He had a lofty conception of the Papacy, and he wanted above all to be an effective ruler. He did not know what fear was, and his plans were those of an empire builder. He was a Pope whose pronouncements were heard with awe, like thunderclaps. A Pope, who when he stamped his foot in Rome, made things shake across the water in England, who drove out heretics like wasps, who maintained order among his spiritual subjects with an iron hand, who organised crusades and never retreated before a war, who crowned emperors, and at whose feet princes and kings knelt with beating hearts. (Felix Timmermans, The Perfect Joy of St. Francis, Doubleday and Company, Image Books, 1952, p. 105.)


Such a pope will proclaim "anathema sit" to the pretenders of the past forty-eight years who have so utterly eviscerated the Catholic Faith and deceived and confused so many to such an extent that even those in apparent ecclesiastical authority do not know that the King of Kings, Who was worshiped by the Three Kings from the Orient, must be worshiped and adored by all nations at all times until He comes in glory at the end of the world on the Last Day to judge the living and the dead. In the meantime, however, we must remain on our knees before Our Lord's Real Presence, taking time in these coming days to pray before His crib in order to honor His Holy Infancy and to pledge ourselves ever more to be His faithful subjects in every aspect of our lives as we rely upon the maternal intercession of His Most Blessed Mother and the patronage of His foster-father, Saint Joseph, the Patron of the Universal Church.

Conciliarism will pass. Catholicism will be restored. May we remain forever to the truths of the Holy Faith as the consecrated slaves of Our Lady's Sorrowful and Immaculate Heart as those truths are denied and undermined by the betrayers in the conciliar structures. May we use this coming Christmas Day, Octave and Season to pledge ourselves ever more to serve Our Lord through His Most Blessed Mother and with the help of Saint Joseph. Christ will be restored as the King of all men and all nations. We just need to be faithful until the end as we plant a few seeds as Our Lady's clients to do so.

Vivat Christus Rex!

Our Lady, Help of Christians, 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 Frances Xavier Cabrini, pray for us.

Saint Thomas the Apostle, pray for us.

Saint Stephen the Protomartyr, pray for us.

Saint John the Beloved, pray for us.

The Holy Innocents, pray for us.

Saint Thomas a Becket, pray for us.

Pope Saint Sylvester I, pray for us.

Saint Lucy, pray for us.

Saint Agatha, pray for us.

Saint Philomena, pray for us.

Saint Agnes, 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 Gregory Lalamont, 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 Basil, pray for us.

Saint Augustine, pray for us.

Saint Thomas Aquinas, 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 John Bosco, pray for us.

Saint Teresa of Avila, pray for us.

Saint Bernadette Soubirous, pray for us.

Pope Saint Pius X, pray for us

Pope Saint Pius V, 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 2006, Thomas A. Droleskey. All rights reserved.