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                   August 30, 2008

Fools' Gold

by Thomas A. Droleskey

Fools. The world is full of fools. Fools to the naturalist "left." Fools to the naturalist "right." Fools. Fools. Fools.

Unfortunately, however, the fools who own the spotlight as they run for public office in the naturalist farce that is electoral politics in the United States of America are quite able to fool the their fellow fools who are foolish enough to believe in the semi-Pelagian lies upon which a system of fool's gold teeters so precariously. It is, you see, a very foolish thing to believe that a system based upon the belief that the human being is more or less self-redemptive is going to produce anything other than fools as candidates for public office, men and women who are clueless about First and Last Things and are thus incapable of understanding why social problems exist and how they are to be ameliorated.

Yes. Of course. I have tried to hammer these themes home for a long, long time now. Very few people pay attention. The glitter of fool's gold is too attractive. It demands the attention of those who permit themselves quite volitionally to be fooled into thinking that this latest election cycle will be "different," that "change" for the better (whether that "change" is viewed through the lens of the false opposites of the naturalist"left" or the naturalist "right") will be effect "this" time around after all. Who wants to "waste" his time reading about truly inconvenient truths about the remote and proximate causes of social problems, no less read about the fact that there is no "stopgap" or "shortcut" way to ameliorate problems that have as their remote cause Original Sin and their proximate causes our own Actual Sins? Who wants to believe, no less articulate for all to hear, that Catholicism is the one and only means of personal and social order?

Indeed, it was ten years, three months ago now that the then District Attorney of the County of Nassau, the Honorable Denis Dillon, with whom I had run for lieutenant governor of New York on the Right to Life Party line in 1986, telephoned me at the behest of then Senator Alfonse M. D'Amato, whom I was challenging in a primary for the United States Senatorial nomination of the Right to Life Party. Mr. Dillon, frustrated that I was not open to dropping out of the race in exchange for "something" that Senator D'Amato might say or do to effect my withdrawal, said, "You've got to start living in the real world." Ah, yes, the "real" world.

The "real" world, however, is the world of the true Faith. Nothing else is "real." All else is an illusion, a sideshow produced by the prince of this world, the devil, to distract us from the simple reality that an absolute adherence to and defense of the truths of the Catholic Faith is essential to the establishment and maintenance of a just social order within nations and to a stable, enduring peace among nations. The only path to personal reform runs through the reform of our lives on a daily basis in cooperation with the graces won for us by the shedding of every single drop of the Most Precious Blood of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, and that flows into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces.

As has been noted on this site endlessly, it is no wonder that believing Catholics all across the vast expanse of the ecclesiastical divide do not realize or accept these truths. The authentic Social Teaching of the Catholic Church was taught only very rarely and in isolated places in the United States of America prior to counterfeit church of conciliarism's embrace of the false, naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian principles upon which the modern state, including the United States of America, is founded. Then New York State Governor Alfred Emmanuel Smith said, "What the [Hades] is an encyclical?" when learning that a Protestant, Charles Marshall, had criticized Pope Pius XI's encyclical instituting the Feast of Christ the King, Quas Primas, in an article published in Atlantic Monthly in 1927 (see Cut From the Same Cloth.) It's little different today as most Catholics truly do not want to hear that they are wasting their time in believing in the political equivalent of the "tooth fairy" by spinning their wheels in the machinery of the naturalist face of American electoral politics.

The growth of the size and scope of government power in the last ninety years or so is the direct result of the breakdown of the family that has been wrought in the wake of the Protestant Revolt and the rise of Jude-Masonry and the scores upon scores of various naturalistic "philosophies" and ideologies that have sprung up to provide supposedly "concrete" solutions to the problems of the "real" world. The corporate world, steeped in the lies of Calvinist capitalism and Judeo-Masonry, have contributed much to the breakdown of the family as it separates husbands and wives from each other and from their children for long stretches of time and places men and women who are unrelated to each in the near occasions of sin. The "state," therefore, must step in to "correct" the "problems" caused by a system that is based on one pack of lies after another as well-meaning people who see "problems but who recoil from examining their root "causes" believe that a certain set of naturalist fools is better able than the other set of naturalist fools in "solving" problems that are caused by naturalism.

The disasters wrought by our political and economic systems that have produced the monster civil state and thus the calls for "reform" and "change" that wind up increasing the size and scope of that monster civil state stem, proximately speaking, from the events of the Sixteenth Century that overthrew the Social Reign of Christ the King and that made possible the triumph of the ancient enemies of the Church as the masters of deceit in both the "democratic" West and the "undemocratic" East. This point was made by Father Denis Fahey in his The Mystical Body of Christ in the Modern World and by George O'Brien in An Essay on the Economic Effects 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. (George O'Brien, An Essay on the Economic Effects of the Reformation, republished by IHS Press.)


Does this not describe the the "differences" between the false opposites of the two major organized crime families in the United States of America, the Democrat Party and the Republican Party? Chaos and confusion resulting in a massive expansion of the size and the scope of the civil state are only the logical results of overthrowing the Social Reign of Christ the King and replacing with the a Protestant/Judeo-Masonic system of naturalism that stresses the acquisition and retention of material wealth and/or worldly political power as the ultimate reasons for human existence. This creates a never-ending cycle of recriminations that feeds a mania for some secular "saviour" who will uses the levers of the electoral process to bring forth "change" or "reform" of that which fraudulent in its very origins. Attempting to "reform" the American political system is the secular equivalent of attempting to "reform" the Protestant and Masonic Novus Ordo service. (See A World of Sisyphuses. )

Pope Pius XI, writing in Quadragesimo Anno, May 15, 1931, explained this same basic phenomenon:

Accordingly, twin rocks of shipwreck must be carefully avoided. For, as one is wrecked upon, or comes close to, what is known as "individualism" by denying or minimizing the social and public character of the right of property, so by rejecting or minimizing the private and individual character of this same right, one inevitably runs into "collectivism" or at least closely approaches its tenets. Unless this is kept in mind, one is swept from his course upon the shoals of that moral, juridical, and social modernism which We denounced in the Encyclical issued at the beginning of Our Pontificate. And, in particular, let those realize this who, in their desire for innovation, do not scruple to reproach the Church with infamous calumnies, as if she had allowed to creep into the teachings of her theologians a pagan concept of ownership which must be completely replaced by another that they with amazing ignorance call "Christian."


In other words, among the many falsehoods wrought by the Protestant Revolt and the rise of Judeo-Masonry, the distortion of the meaning of private property has helped to produce the false opposites of the naturalist "right" and the naturalist "left," serving as the basis of the apparent "distinctions" among committed political careerists as they complete for the votes of citizens by contending they they, the careerists, are better able to "resolve" their, the citizens', "problems" by picking their pockets by means of various confiscatory taxing policies.

A believing Catholic, however, is supposed to understand that the civil government has an obligation first and foremost to foster those conditions in society wherein its citizens can better sanctify and thus to save their souls as members of the Catholic Church. The state of a civil society depends upon the state of the souls of the people who live within it. The state of the souls of human beings depends upon their adhering to everything contained in the Deposit of Faith as It has been entrusted exclusively to the Catholic Church for Its eternal safekeeping and infallible explication and upon their cooperating with Sanctifying Grace to overcome sin while growing in sanctity with each passing day. This is the real world, my friends. Accept no substitutes. Be deceived not by the glitter of any fools' gold.

The speeches given by the various fools at the celebration of the "leftist" brand of naturalism in Denver, Colorado, the past few days had one common theme: that the "government" can make the world "better." None of the speakers spoke one word about the fact that the Incarnation of the Second Person of the Blessed Trinity as Man in Our Lady's Virginal and Immaculate Womb by the power of the Third Person of the Blessed Trinity, God the Holy Ghost, defined everything about personal and social existence. None of the speakers spoke one word about the fact that it is impossible to realize any betterment in social conditions absent a belief in, access to and cooperation with Sanctifying Grace.

No, each of the speakers, some of whose appearances were preceded by hagiographic productions celebrating their alleged personal "triumphs" and "virtues," applauded themselves for keeping their perverse "faith" in their naturalist, subjectivist, relativist ideas. Scrape away the rhetoric of an Edward Moore Kennedy or Hillary Rodham Clinton or William Jefferson Blythe Clinton or Joseph Robinette Biden, Jr., or Albert Arnold Gore, Jr., or the next President of the United States of America, Barack Hussein Obama, and one will find the stench of disordered self-love produced by the recrudescence of semi-Pelagianism (the belief that human beings are more or less self-redemptive and stir up within themselves the "graces" they need naturally to "make" themselves and others around them "better" than they were before). The same stench will be on display next week in Saint Paul, Minnesota, as the naturalists of the false opposite of the "right" gather to proclaim themselves better suited to bring a system founded on one naturalist lie after another "back" to its "original" intentions. (For a review of some of the acceptance speeches of various presidential nominees in the past, please see Movements to a Dead End, Now and for All Eternity, which was written six months ago now.)

To bring a system based on the lies and the glitter of fools' gold back to its "original" intentions, however, is to ignore the fact that those "original" intentions were wrong and that they are directly responsible for the conditions in which we find ourselves at present.

Pope Leo XIII elaborated on this theme in Exeunte Iam Anno, December 25, 1888:

Now the whole essence of a Christian life is to reject the corruption of the world and to oppose constantly any indulgence in it; this is taught in the words and deeds, the laws and institutions, the life and death of Jesus Christ, "the author and finisher of faith." Hence, however strongly We are deterred by the evil disposition of nature and character, it is our duty to run to the "fight proposed to Us," fortified and armed with the same desire and the same arms as He who, "having joy set before him, endured the cross." Wherefore let men understand this specially, that it is most contrary to Christian duty to follow, in worldly fashion, pleasures of every kind, to be afraid of the hardships attending a virtuous life, and to deny nothing to self that soothes and delights the senses. "They that are Christ's, have crucified their flesh, with the vices and concupiscences" -- so that it follows that they who are not accustomed to suffering, and who hold not ease and pleasure in contempt belong not to Christ. By the infinite goodness of God man lived again to the hope of an immortal life, from which he had been cut off, but he cannot attain to it if he strives not to walk in the very footsteps of Christ and conform his mind to Christ's by the meditation of Christ's example. Therefore this is not a counsel but a duty, and it is the duty, not of those only who desire a more perfect life, but clearly of every man "always bearing about in our body the mortification of Jesus." How otherwise could the natural law, commanding man to live virtuously, be kept? For by holy baptism the sin which we contracted at birth is destroyed, but the evil and tortuous roots of sin, which sin has engrafted, and by no means removed. This part of man which is without reason -- although it cannot beat those who fight manfully by Christ's grace -- nevertheless struggles with reason for supremacy, clouds the whole soul and tyrannically bends the will from virtue with such power that we cannot escape vice or do our duty except by a daily struggle. "This holy synod teaches that in the baptized there remains concupiscence or an inclination to evil, which, being left to be fought against, cannot hurt those who do not consent to it, and manfully fight against it by the grace of Jesus Christ; for he is not crowned who does not strive lawfully." There is in this struggle a degree of strength to which only a very perfect virtue, belonging to those who, by putting to flight evil passions, has gained so high a place as to seem almost to live a heavenly life on earth. Granted; grant that few attain such excellence; even the philosophy of the ancients taught that every man should restrain his evil desires, and still more and with greater care those who from daily contact with the world have the greater temptations -- unless it be foolishly thought that where the danger is greater watchfulness is less needed, or that they who are more grievously ill need fewer medicines. (Pope Leo XIII, Exeunte Iam Anno, December 25, 1888.)


We have it within our power to cooperate with Sanctifying and Actual Graces to improve the world in which we live by reforming our own souls. This is, of course, hard work. Very hard work. It requires sacrifice and self-denial and penance and mortification and fasting and almsgiving, each of which must be rooted in a strong life of interior prayer, starting with our assisting daily at the Holy Sacrifice of the Mass, and a total consecration to Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary. True social reform is not a work of any agency of organized naturalism, be it the Democrat Party or the Republican Party. True social reform is the work of the reform of souls. It is that simple.

Pope Saint Pius X explained that "democracy," although it could be a legitimate form of government to which Holy Mother Church could adapt herself as long as right principles were maintained, is not an end in and of itself that requires us to subordinate our Faith to "party interests" as we seek to work in an inter-denominational or non-denominational way with others to "improve" social conditions:

The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness.

By separating fraternity from Christian charity thus understood, Democracy, far from being a progress, would mean a disastrous step backwards for civilization. If, as We desire with all Our heart, the highest possible peak of well being for society and its members is to be attained through fraternity or, as it is also called, universal solidarity, all minds must be united in the knowledge of Truth, all wills united in morality, and all hearts in the love of God and His Son Jesus Christ. But this union is attainable only by Catholic charity, and that is why Catholic charity alone can lead the people in the march of progress towards the ideal civilization.

Finally, at the root of all their fallacies on social questions, lie the false hopes of Sillonists on human dignity. According to them, Man will be a man truly worthy of the name only when he has acquired a strong, enlightened, and independent consciousness, able to do without a master, obeying only himself, and able to assume the most demanding responsibilities without faltering. Such are the big words by which human pride is exalted, like a dream carrying Man away without light, without guidance, and without help into the realm of illusion in which he will be destroyed by his errors and passions whilst awaiting the glorious day of his full consciousness. And that great day, when will it come? Unless human nature can be changed, which is not within the power of the Sillonists, will that day ever come? Did the Saints who brought human dignity to its highest point, possess that kind of dignity? And what of the lowly of this earth who are unable to raise so high but are content to plow their furrow modestly at the level where Providence placed them? They who are diligently discharging their duties with Christian humility, obedience, and patience, are they not also worthy of being called men? Will not Our Lord take them one day out of their obscurity and place them in heaven amongst the princes of His people?. . . .

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.”


As I have attempted to explain ad nauseam and ad infinitum, true patriotism wills the good of one's country. It is not the Mortal Sin of nationalism which exalts a disordered "love" of one's nation above all other loves, including that of the true Faith, and endows that nation with "supernatural" abilities that are must accepted as part of its false belief system, a veritable national "credo," if you will. What is the the true good of one's country? Her Catholicization. Period. True love of one's nation seeks her good, the ultimate expression of which is her conversion to the Catholic Faith.

How many times must I quote from Pope Leo XIII's Sapientiae Christianae, January 10, 1890, to demonstrate this simple truth, which has been stated in one article after another on this site (and in the printed journal Christ or Chaos that was in existence between 1996 and 2003)?

Now, if the natural law enjoins us to love devotedly and to defend the country in which we had birth, and in which we were brought up, so that every good citizen hesitates not to face death for his native land, very much more is it the urgent duty of Christians to be ever quickened by like feelings toward the Church. For the Church is the holy City of the living God, born of God Himself, and by Him built up and established. Upon this earth, indeed, she accomplishes her pilgrimage, but by instructing and guiding men she summons them to eternal happiness. We are bound, then, to love dearly the country whence we have received the means of enjoyment this mortal life affords, but we have a much more urgent obligation to love, with ardent love, the Church to which we owe the life of the soul, a life that will endure forever. For fitting it is to prefer the good of the soul to the well-being of the body, inasmuch as duties toward God are of a far more hallowed character than those toward men.

Moreover, if we would judge aright, the supernatural love for the Church and the natural love of our own country proceed from the same eternal principle, since God Himself is their Author and originating Cause. Consequently, it follows that between the duties they respectively enjoin, neither can come into collision with the other. We can, certainly, and should love ourselves, bear ourselves kindly toward our fellow men, nourish affection for the State and the governing powers; but at the same time we can and must cherish toward the Church a feeling of filial piety, and love God with the deepest love of which we are capable. The order of precedence of these duties is, however, at times, either under stress of public calamities, or through the perverse will of men, inverted. For, instances occur where the State seems to require from men as subjects one thing, and religion, from men as Christians, quite another; and this in reality without any other ground, than that the rulers of the State either hold the sacred power of the Church of no account, or endeavor to subject it to their own will. Hence arises a conflict, and an occasion, through such conflict, of virtue being put to the proof. The two powers are confronted and urge their behests in a contrary sense; to obey both is wholly impossible. No man can serve two masters, for to please the one amounts to contemning the other.

As to which should be preferred no one ought to balance for an instant. It is a high crime indeed to withdraw allegiance from God in order to please men, an act of consummate wickedness to break the laws of Jesus Christ, in order to yield obedience to earthly rulers, or, under pretext of keeping the civil law, to ignore the rights of the Church; "we ought to obey God rather than men." This answer, which of old Peter and the other Apostles were used to give the civil authorities who enjoined unrighteous things, we must, in like circumstances, give always and without hesitation. No better citizen is there, whether in time of peace or war, than the Christian who is mindful of his duty; but such a one should be ready to suffer all things, even death itself, rather than abandon the cause of God or of the Church.


Catholic truth is proclaimed, not "marketed" according to the principles of naturalists who know nothing about First and Last Things. Our Blessed Lord and Saviour proclaimed His teaching whilst He walked the face of this earth. He did not have a "marketing" strategy such as that employed by naturalists today in the realm of politics and its related field of mass advertising. Some of those who heard Him with those own ears accepted His teaching, following Him thereafter. Others rejected His teaching, becoming His most bitter enemies. It was no different with the Apostles and those who followed them. It can be no different with us today. Catholics do not waste one moment of their time on naturalists in any sector of human existence. Catholics speak and act always as Catholics, as Pope Leo XIII noted in Sapientiae Christianae:

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 explained in Notre Charge Apostolique that Our Blessed Lord and Saviour Jesus Christ, although He was kind to erring sinners, was frequently unstinting in His criticism of those who held power in His day. We must consider carefully these words of Pope Saint Pius X, which serve as reproofs to the misrepresentations of Our Lord and His teaching by Protestants and naturalists and by the conciliarists themselves, whose basic approach to the world is that of The Sillon that was condemned in Notre Charge Apostolique:

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.


Anything other than Catholicism, my friends, is absolute fools' gold. And although the companion piece that will be posted today, the Feast of Saint Rose of Lima, will draw a great deal of criticism, it is nevertheless true that we must think and act as Catholics no matter the consequences that we may suffer in this passing, mortal vale of tears. We must not fall for the mass hysteria of the false opposites of the naturalist "left" and the naturalist "right." We must be at peace as we see through the farce of naturalism and the lies of the devil upon which it is based and which it propagates with manic headlines demanding our constant attention.

Saint Rose of Lima, a Third Order member of the Order of Preachers of Saint Dominic and the first native born American to be canonized, implored the people of Lima, Peru, to pray Our Lady's Most Holy Rosary when those truly egregious and hate-filled anti-Catholics called Dutch Calvinists threatened to invade Peru with their diabolical heresies, backed by the weapons that they had onboard their ships, intending to desecrate Catholic churches:

It was at this time that perhaps the most spectacular of Rose’s miracles occurred when Dutch pirates invaded Lima’s harbor and defeated the Peruvian fleet. Due to the Reformation, they intended not only to loot the city but also to desecrate churches. The women, children and religious of Lima took refuge in the churches. In the church of Santo Domingo, Rose stirred them all to prayer. It is said that as pirates burst into the church, they were confronted with the terrifying spectacle of a young girl ablaze with light, holding a monstrance with the Blessed Sacrament. They turned away and fled to their ships which sailed away.  St. Rose of Lima: Follower of Dominic and Spouse of the Heart of Christ


We must pray as many Rosaries each day as our states-in-life permit to make reparation for the crimes and the pillaging of the once Catholic Americas by the wretched lot of people known as Calvinists and the naturalists who have been empowered and emboldened by their theological heresies and blasphemes and sacrileges to propose systems of governance that make no room for Christ the King and Mary our Immaculate Queen. We must pray as many Rosaries each day as our states-in-life permit to pray for the conversion of all those outside of the true Church, including those in the counterfeit church of conciliarism who are full-throated supporters of every jot and tittle of that false church's "reconciliation" with the principles of Modernity that have overthrow the Social Reign of Christ the King and replaced it with the perverse reign of man and his various philosophical and/or ideological demigods.

Saint Rose of Lima lived a life of austere penances, some of them so severe that they have been excised from some books that have been written about her life. Is is not possible for us to live more penitentially and to be more grateful for the daily crosses that come our way as we pray our Rosaries and distribute blessed Green Scapulars to the lost souls whose God's Holy Providence puts in our paths on a daily basis? The lost souls we encounter are the double victims of Modernity and Modernism. We should pray to Saint Rose of Lima to help us to make these efforts so that there will be a day with the sideshow of flag-waving and the assemblies of the Greek and Roman and Nazi and Invesco Field and Xcel Energy Center amphitheaters will be replaced with solemn Rosary processions in honor of Mary our Immaculate Queen as we exclaim the words uttered by Father Miguel Augustin Pro, S.J., when the bullets pierced his flesh as he was executed by the Masonic revolutionaries in Mexico City, Mexico, on November 23, 1927:

Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Immaculate Heart of Mary, pray for us now and at the after of our death.

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 Rose of Lima, pray for us.

See also: A Litany of Saints

The Novena to Maria Bambina

(begins today, August 30, 2008, and runs through September 7, 2008)

Mari Bambina--Infant Queen of the universe, intercede for all of us who have recourse to thee!  Do not forget us, thy faithful but lowly subjects who await thy response to our constant prayers !  We long to kneel before thy crib and watch thee sleep, dear little Queen! Choose to look upon us with thy loving childlike gaze and through that gaze send graces to us so that we may rejoice with thee and praise that beautiful day that God chose from all of eternity to begin the Redemption through thy most glorious Immaculate Conception!  Amen.    



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