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October 16, 2013


Francis Castigates the Church Triumphant

Part One

by Thomas A. Droleskey

There was great temptation to entitle this article something along the lines of "Francis the Psychopath" as it is truly the case that Jorge Mario Bergoglio, the lay Jesuit from Argentina has a profound, deeply-seated pathological hatred for everything smacking of the integrity of the Holy Faith and of the necessity of personal piety to please God in this life and thus be with Him for all eternity in Heaven.

Jorge Mario Bergoglio/Francis has time and time and time again returned to the related themes of castigating those who are concerned about the doctrine of salvation and pursuing "perfect piety" while supposedly ignoring the poor. Outrage gives way to weariness after a while as there is no end to the man's relentless attacks upon personal sanctity as being somehow an impediment to a concern for the poor.

In truth, you see, it is mind-numbing to behold how diabolically inspired these repeated straw man attacks resonate with those Catholics and non-Catholics worldwide who have long disparaged doctrinal integrity and personal sanctity while pursuing wretched lives of wanton sin as they assuage themselves by "doing something" for the poor by voting for pro-abortion, pro-perversity candidates for public office to confiscate more and more of personal income in order to redistribute "wealth" to the "needy."

Never mind the inconvenient little fact that most of those who profit from socialist redistribution programs, which create a master-slave relationship between those administer them and those who are supposedly the beneficiaries, are the entrenched interests who designed and supervise them. All that maters, we are supposed to believe, is that "something" is being "done" for the poor. It is expected that most people are too stupid or too diverted by bread and circuses to notice that the numbers of those trapped in material poverty have increased precisely because of these programs, whose exponential growth is expected to accepted by one and all lest the governing class seek to castigate opponents as "greedy," selfish," "bigoted" or "haters."

Jorge Mario Bergoglio/Francis's constant screeds against doctrinal integrity, liturgical reverence and personal piety have empowered merchants of evil around the world. They have also emboldened family members who are constantly badgering traditionally-minded Catholics for being unwilling to "change with the times" and for being "too religious" and for being "too concerned about modesty" and for "lacking mercy." He is indeed an agent of Antichrist. Anyone who denies this in spite of the body of evidence to prove that Jorge Mario Bergoglio/Francis is doing the devil's work is either intellectually dishonest or a fool.

Jorge Mario Bergoglio/Francis believes that the only thing that one must do go to Heaven is to "do good," especially to the poor. That is all. Everything is just so much superfluous nonsense as far as he is concerned. As has been noted on this site endlessly in the past seven months, Bergoglio/Francis is a cartoon figure of a Jesuit revolutionary of the sort that so many of us, this writer included, encountered personally in the 1970s, 1980s and 1990s. The man is intent on eliminating all remaining vestiges of Catholicism from his false church while tickling the itching ears of a world that is delighting in his revolutionary ways.

Let's face facts.

A man who is constantly berating doctrinal integrity and personal piety as being somehow an impediment to having a love for the poor is seeking only to demonstrate that his corrupted "gospel" is the one that must be followed, all prior condemnations made by Holy Mother Church's true general councils and statements made by our true popes be damned as irrelevant to our times of "mercy," not "judgmentalness."

By doing this, Jorge Mario Bergoglio/Francis is castigating every single member of the Church Triumphant in Heaven, which means that his own eternal destiny, barring a miraculous conversion for which we must pray, will be situated elsewhere than Heaven.

That's right.

No, I am not playing God, Who alone knows the subjective state of souls.

I am, however, saying that no one who believes and speaks as Jorge Mario Bergoglio/Francis does can please Our Blessed Lord and Saviour Jesus Christ as He has revealed Himself to us through His true Church and thus go to Heaven. It is that simple.

Have we forgotten that one of the essences of the nature of God is His simplicity? He has given us simple commands--do this, do not do that--to guide us. He has given us a simple path home to Heaven through the Catholic Church. All we have to do is simple: to adhere to everything that has been revealed to us by Christ the King and taught in His Holy Name by the Catholic Church as we seek to root out sin from our lives by personal a path of personal holiness by cooperating with the supernatural helps given us in the sacraments and by relying upon intercession of the saints, starting with the Most Blessed Virgin Mary herself. And it is simply the case that those who disbelief a single part of the Catholic Faith is not a member of the Catholic Church and is incapable of serving in any of her ecclesiastical offices. Yes, it is really that simple.

No one, including Jorge Mario Bergoglio/Francis, can go to Heaven while speaking as it has so incessantly, including several examples from just the past two days, Monday, October 14, 2013, the Feast of Pope Saint Callistus I, and yesterday, Tuesday, October 15, 2013, the Feast of Saint Teresa of Avila.

Given the constraints of time, here is one such example, drawn from Monday's session of the Ding Dong School Of Apostasy to prove Jorge Mario Bergoglio's contempt for true piety:

The Pope recalling Monday’s Gospel reading from Luke centred his homily on the “Sign of Jonah” and how Jesus speaks of a “ wicked generation”. The Pope explained that Jesus with these words was not referring to the people who followed him with love but he was pin pointing the doctors of the Church that tried to test him and make him fall into a trap."

Pope Francis went on the say that the Pharisees asked for signs but Jesus answered by saying that he alone will give the “Sign of Jonah” just like Jonah himself became a sign to the Ninevites. The Holy Father said that these people suffer from, what he called “The Jonah Syndrome” and Jesus calls them hypocrites because they have " an attitude of perfect piety ," which looks at the doctrine of salvation but does not care for "poor people".

The Pope continued by saying that the “Sign of Jonah” , is the sign of truth that gives us the confidence to be saved by the blood of Christ. How many Christians are there, stressed Pope Francis, that think they will be saved only for the works they perform. The works, added the Pope are necessary, but they are a consequence, a response to the merciful love that saves us. These works without merciful love mean nothing. The “Jonah Syndrome” underlined the Holy Father is work without this love. The Pope concluded by saying that we should take advantage of Monday’s liturgy to ask ourselves and make a choice. What do I prefer? The Sign of Jonah or The Syndrome of Jonah? (Lay Jesuit revolutionary warns of perfect piety that neglects the poor.)

Jorge Mario Bergoglio is an assembly line of blasphemy.

By speaking as did two mornings ago, the false "pontiff" has castigated every single member of the Church Militant in Heaven as there is no dichotomy between the "doctrine of salvation" and care for "poor people."

Jorge Mario Bergoglio idolizes the poor, placing their needs above doctrinal integrity, liturgical reverence and even the commands of the moral law. This is really a shocking offense against the First Commandment as each member of the Church Triumphant in Heaven showed forth a perfect love for God as He has revealed Himself to us through His true Church, and it was out of this love for their First Cause and Last End that they pursuit lives of prayer, penance, sacrifice and mortification while giving themselves to the service of the poor and the suffering.

Consider the example of the saint whose holy life of piety we celebrate liturgically today, Saint Hedwig of Silesia:

Hedwige was illustrious for her royal descent, but still more for the innocence of her life. She was maternal aunt to St. Elizabeth, the daughter of the king of Hungary; and her parents were Berthold and Agnes, Marquis and Marchioness of Moravia. From childhood she was remarkable for her self-control, for at that tender age she refrained from all childish sports. At the age of twelve, her parents gave her in marriage to Henry, duke of Poland. She was a faithful and holy wife and mother, and brought up her children in the fear of God. In order the more freely to attend to God, she persuaded her husband to make with her a mutual vow of continency. After his death, she was inspired by God, whose guidance she had earnestly implored, to take the Cistercian habit; which she did with great devotion in the monastery of Trebnitz. Here she gave herself up to divine contemplation, spending the whole time from sunrise till noon in assisting at the holy Sacrifice. The old enemy of mankind she utterly despised.

She would neither speak of worldly affairs, nor hear them spoken of, unless the affected the interests of God for the salvation of souls. All her actions were governed by prudence, and it was impossible to find in them anything excessive or disorderly. She was full of gentleness and affability towards all. She triumphed completely over flesh by afflicting it with fasting, watching, and rough garments. She was adorned moreover with the noblest Christian virtues; she was exceedingly prudent in giving counsel; pure and tranquil in mind; so as to be a model of religious perfection. Yet she ever strove to place herself below all the nuns; eagerly choosing the lowest offices in the house. She would serve the poor, on her knees, and wash and kiss the feet of lepers, so far overcoming herself as not be repulsed by their loathsome ulcers.

Her patience and strength of soul were admirable; especially at the death of her dearly-beloved son, Henry duke of Silesia, who fell fighting against the Tartars; for she thought rather of giving thanks to God, than of weeping for her son. Miracles added to her renown. A child, that had fallen into a mill-stream and was bruised and crushed by the wheels, was immediately restore to life when the saint was invoked. Many other miracles wrought by her having been duly examined, Clement IV, enrolled her among the saints; and allowed her feat to be celebrated on the fifteenth of October, in Poland, where she is greatly honoured as patroness of the country. Innocent XI extended her Office to the whole Church, fixing it on the seventeenth of October. (Dom Prosper Gueranger, The Liturgical Year.)

Saint Hedwig's holy niece, Saint Elizabeth of Hungary, punished her body with brutal mortifications and penances, purifying her soul to care for the poor with an almost reckless abandon as she sought first and foremost their eternal salvation. For their part, however, the poor were not very grateful to Saint Elizabeth of Hungary as some of the very people she treated with such care and affection refused to care for her after she had been thrown out of the castle by her scheming brothers-in-law, Henry and Conrad, following the death of her beloved husband, Louis of Thuringia:

It was the third hard winter in village and castle. The weather was bitter cold, food was scarce, and tempers short in the Wartburg. Henry and Conrad [Louis's brothers] meant very well, but they did not understand Elizabeth. Without Louis to protect her, they treated her with little respect. Henry scolded and Conrad sneered. To them she was just queer and unreasonable. She made everybody uncomfortable, they said. Nobody likes to have his conscience prodding him constantly, and that was the effect that Elizabeth seemed to have on other people.

Landgravine Sophie [Louis's mother] stayed at the castle and tried to defend Elizabeth. there was now a strong bond between them. They had both loved Louis deeply. But, in spite of Sophie's sympathy, Elizabeth was ill-treated in the castle. It is hard to say whether or not Henry and Conrad deliberately turned people against her, but they certainly did nothing to protect her. Guda and Ysentrud shuddered at the cruel talk they heard again, just as in the olden days when Elizabeth was the little strange princess from Hungary. Even then she disturbed the ladies of the court by being "too pious," "too religious," or by "trying to act holy."

Down in the village the people whispered what they had heard from the servants in the castle.

"She wasted all the landgrave's money--gave it to undeserving beggars."

"Yes, and remember how she gave away the precious grain right and left? She should never have been trusted with money."

"It is a good thing that Prince Henry knows how to be firm with her. He has put strong locks on the granaries and gives her no money at all. Louis was always too lenient."

The minds of the people were poisoned against Elizabeth. The very ones whom she had nursed and cared for turned against her now.

One dark, cold night she suddenly made up her mind. She walked down the icy path to the village, leaning on cane for safety's sake. She planned to find some place for herself and the children to live. There were lights in several houses, and she tried one after another.

"Who is there?"

"The landgravine, May I come in?"

Silence. No one would open. At last a tavern-keeper took pity on her and let her stay in an old tool shed.

"I will drive out the pigs, my lady," he said, so that you can sleep."

Some old work clothes hung on a hook. These he put on a bench and over her knees and left her. There she sat in the cold until dawn. Then she heard the Mass bell from the Franciscan church.

The friars were chanting their morning prayers when they saw in the half darkness the figure of the landgravine. She walked toward the altar, surrounded by the light of their candles as by a glory, and began in a clear voice to sing the Te Deum. After a startled moment the friars joined her. She was welcome in the House of God.

Elizabeth had always wanted to give up everything and be a beggar like Brother Francis [of Assisi]. This was her change Guda and Ysentrud [her loyal attendants] brought the children down to her, and she took them with her as she begged from house to house. But door after door was shut in her face. The royal princess, Elizabeth of Hungary, Landgravine of Thuringia, accompanied by the royal children, were turned away by her subjects. Guda and Ysentrud wept bitterly.

A poor priest gave them shelter and a bed of straw, but orders came from the castle that they must all move immediately to the home of a certain nobleman who was an especial enemy of Elizabeth. Unwilling to offend Henry, he did give them a small dark room, but refused food, heat, or any other comfort. The next day Elizabeth took her little family back to the friendly tavernkeeper's shed. Before she left, she touched the walls of the room as she used to as a child in the Wartburg Castle.

"Thank you, kind walls," she said, "for sheltering us against the weather as well as you could. I should like to thank you master, but I have nothing to thank him for."

Of course Elizabeth could not keep the children with her in the kind of life she was leading. She had to send them to trusted friends of their father--at least for a time. She herself continued to live in the shed, supporting herself by spinning and weaving. Something deep in her heart had made her turn from the medieval idea of servant and master. Long, long before the rest of the world would accept the doctrine of brotherhood, she, like St. Francis, believed in the equality of men. She preferred poverty to luxury made possible by the misery and labor of serfs and slaves. In spite of her sufferings, she was happy to be like Christ. (Blanche Jennings Thompson, Saint Elizabeth's Three Crowns, Vision Books: Farrar, Straus and Cudahy, 1958, pp. 150-153.)

No, there is no conflict between the pursuit of perfect piety and love of the poor. This exists only in the mind of revolutionaries such as Jorge Mario Bergoglio/Francis, who seek to justify their impiety and doctrinal impurity in the eyes of men, who lead lives not too dissimilar to his own.

All right.

Here is one, just one, more example, taking from an account of the life of Saint Fidelis of Sigmaringen as found in the Divine Office and included by Dom Prosper Gueranger, O.S.B., in The Liturgical Year:

Fidelis was born at Sigmaringen, a town of Swabia. His parents, whose name was Rey, were of a respectable family. He was remarkable, even when a child, for his extraordinary gifts both of nature and grace. Blessed with a talent of a high order, and trained to virtue by an excellent education, he received at Freiburg the well-merited honours of Doctor in Philosophy and in Civil and Canon Law, at the same time that, in the school of Christ, he strove to attain to the height of perfection by the assiduous practice of all virtues. Being requested to accompany several noblemen in their travels through various countries of Europe, he lost no opportunity of encouraging them, both by word and example, to lead a life of Christian piety. In these travels, he moreover mortified the desires of the flesh by frequent austerities; and such was the mastery he gained over himself, that in the midst of all the troubles and excitement, he was never seen to lose his temper in the slightest degree. He was a strenuous upholder of law and justice, and, after his return to Germany, he acquired considerable reputation as an advocate. But finding that this profession was replete with danger, he resolved to enter on the path that would best lead him to eternal salvation. Then enlightened by the divine call, he shortly afterwards asked to be admitted into the Seraphic Order, among the Capuchin Friars.

His pious wish being granted, he showed from the very commencement of his novitiate how thoroughly he despised the world and himself; and when, with spiritual joy, he had offered to God the vows of solemn profession, his regular observance was such as to make him the admiration of, and a model to, all around him. He devoted himself to prayer and to sacred studies; as also to preaching, for which he had a special grace, and by which he not only converted Catholics from a life of wickedness to one of virtue, but also drew heretics to knowledge of the truth. He was appointed superior as several convents of his Order, and fulfilled his office with admirable prudence, justice, meekness, discretion and humility. His zeal for strict poverty was so great, that he would allow nothing to be in the convent which was not absolutely necessary. He practised severe fasting, watching and disciplines, out of holy hatred against himself; whereas his love towards others was that of a mother for her children. A contagious fever having broken out among the Austrian soldiers, causing frightful mortality, he devoted his whole energies to untiring acts of charity in favour of the sick, whose sufferings were extreme. So admirable was he, both in advice and action, in settling disputes, and relieving everyone in trouble or trial, that he won for himself the name of the Father of his country.

He was extremely devout to the Virgin Mother of God, and a zealous promoter of the Rosary. He besought of God, through the intercession of this Blessed Mother firstly, and then through that of all the Saints, that he might be allowed to shed his blood and lay down his life for the Catholic faith. This ardent desire was increased by the daily and devout celebration of the Holy Sacrifice; and at length, by the wonderful providence of God, this valiant soldier of Christ was placed at the head of the missions recently established among the Grissons, by the Congregation of the Propagation of the Faith. Fidelis undertook the arduous task with a ready and cheerful heart, and laboured in it with such earnestness, that he converted many heretics to the true faith, and inspired the hope that the whole of that people would be reconciled to the Church and to Christ. He had the gift of prophecy, and frequently predicted the calumnies that were to befall the Grissons, as also his own death at the hands of the heretics. Being fully aware of the plot laid against him, he prepared himself for the combat, and on the twenty-fourth day of April, in the year 1622, he repaired to the church of a place called Seewis. Hither had the heretics, on the previous day, invited him to come and preach, pretending that they wished to be converted. Whilst he was preaching he was interrupted by their clamours. They rushed upon him cruelly struck and wounded him even to death. He suffered it with courage and joy, thus consecrating by his blood the first-fruits of the martyrs of the Congregation of the Propagation of the Faith. His name was rendered illustrious by many miracles, especially at Coire and Veitkirch, where his relics are kept, and honoured by the people with exceeding great veneration. (Dom Prosper Gueranger, O.S.B., The Liturgical Year.)

Ah, I hear that you are clamoring for another example.

Is that correct?


Just a few more as the hour is late.

Let's start with Saint Louis IX, King of France, whose love of the poor and to do justice to them was surpassed only by his perfect love for the One in Whose place and according to Whose Divine Mind he ruled, Christ the King. He summarized his own life's work in a letter to his son, the future King Philip III, starting with the important passages below:

1. To his dear first-born son, Philip, greeting, and his father's love.

2. Dear son, since I desire with all my heart that you be well "instructed in all things, it is in my thought to give you some advice this writing. For I have heard you say, several times, that you remember my words better than those of any one else.

3. Therefore, dear son, the first thing I advise is that you fix your whole heart upon God, and love Him with all your strength, for without this no one can be saved or be of any worth.

4- You should, with all your strength, shun everything which you believe to be displeasing to Him. And you ought especially to be resolved not to commit mortal sin, no matter what may happen and should permit all your limbs to be hewn off, and suffer every manner of torment , rather than fall knowingly into mortal sin.

5. If our Lord send you any adversity, whether illness or other in good patience, and thank Him for it, thing, you should receive it in good patience and be thankful for it, for you ought to believe that He will cause everything to turn out for your good; and likewise you should think that you have well merited it, and more also, should He will it, because you have loved Him but little, and served Him but little, and have done many things contrary to His will.

6. If our Lord send you any prosperity, either health of body or other thing you ought to thank Him humbly for it, and you ought to be careful that you are not the worse for it, either through pride or anything else, for it is a very great sin to fight against our Lord with His gifts.

7. Dear son, I advise you that you accustom yourself to frequent confession, and that you choose always, as your confessors, men who are upright and sufficiently learned, and who can teach you what you should do and what you should avoid. You should so carry yourself that your confessors and other friends may dare confidently to reprove you and show you your faults.

8. Dear son, I advise you that you listen willingly and devoutly the services of Holy Church, and, when you are in church, avoid to frivolity and trifling, and do not look here and there; but pray to God with lips and heart alike, while entertaining sweet thoughts about Him, and especially at the mass, when the body and blood of our Lord Jesus Christ are consecrated, and for a little time before.

9. Dear son, have a tender pitiful heart for the poor, and for all those whom you believe to be in misery of heart or body, and, according to your ability, comfort and aid them with some alms. (Letter to His Son Philip)

Another great exemplar of the Social Reign of Christ the King whose love for the poor flowed from love for God and his own life of profound piety was, of course, Saint Stephen of Hungary:

Stephen introduced into the Hungary both the faith of Christ and the regal dignity. He obtained the royal crown from the Roman Pontiff; and, having been, by his command, anointed king, offered his kingdom to the apostolic See. He built several houses of charity at Rome, Jerusalem, and Constantinople; and with a wonderful magnificent spirit of religion, he founded the archiepiscopal See of Gran and ten other bishoprics. His love for the poor was equalled only by his generosity towards them; for, seeing in them Christ himself, he never sent anyone away sad or empty-handed. So great indeed was his charity, that, to relieve their necessities, after expending large sums of money, he often bestowed upon them his household goods. It was his custom to wash the feet of the poor with his own hands, and to visit the hospitals at night, alone and unknown, serving the sick and showing them every charity. As a reward for these good deeds his right hand remained incorrupt after death, when the rest of his body had returned to dust.

He was much given to prayer; and would spend almost entire nights without sleep, rapt in heavenly contemplation; at times he seemed ravished out of his senses, and raised in the air. By the help of prayer, he more than once escaped in a wonderful manner from the attacks of powerful enemies. Having married Ghisella of Bavaria, sister of the emperor St. Henry, he had by her a son Emeric, whom he brought up in such regularity and piety as to form him into a saint. He summoned wise and holy men from all parts to aid him in the government of his kingdom and undertook nothing without his advice. In sackcloth and ashes, he besought God with most humble prayer, that he might not depart this life without seeing the whole kingdom of Hungary Catholic. So great indeed was his zeal for the propagation of the faith, that he was called the apostle of the nation, and he received from the Roman Pontiff, both for himself and for his successors, the privilege of having the cross borne before them.

He had the most ardent devotion towards the Mother of God, in whose honour he built a magnificent church, solemnly declaring her patroness of Hungary. In return the blessed Virgin received him into heaven on the very day of her Assumption, which the Hungarians, by the appointment of their holy king, call "the day of the great Lady.' His sacred body, exhaling a most fragrant odour and distilling a heavenly liquor, was, by order of the Roman Pontiff, translated, amidst many and divers miracles, to a more worthy resting-place, and buried with greater honor. Pope Innocent XI. commanded his feast to be celebrated on the fourth of the Nones of September; on which day, Leopold I. emperor elect of the Romans and king of Hungary, had by the divine assistance, gained a remarkable victory over the Turks at the siege of Buda. (Dom Prosper Gueranger, O.S.B., The Liturgical Year.)

There is no dichotomy between the pursuit of perfect piety and a true, not a socialist, love of the poor.

Finally, at least for the present moment, consider the life of the holy Saint Aloysius Gonzaga, S.J., the patron of the school in Great Neck, New York, where I was taught the Catholic Faith so very well by the Reverend Sisters of Mercy, whose mother house was in Dallas, Pennsylvania:

Again, it is by Mary Magdalene de Pazzi, the depository of the secrets of the Spouse, that this mystery is revealed to us. In the rapture during which the glory of Aloysius was thus displayed before her eyes, she thus continues, while still under the influence of the Holy Ghost: 'Who could ever explain the value and the power of interior acts? The glory of Aloysius is so great simply because he acted thus interiorly. Between an interior act and that which is seen, there is no comparison possible. Aloysius, as long as he dwelt on earth, kept his eye attentively fixed on the Word; and this is just why he is so splendid. Aloysius was a hidden martyr; whosoever love thee, my God, knoweth thee to be so great, so infinitely lovable, that keen indeed is the martyrdom of such a one, to see clearly that he loves thee not so much as he desireth to love thee, and that thou art not loved by thy creatures, but art offended! . . . Thus he became a martyrdom unto himself. Oh! did love while on earth! Wherefore now in heaven he possesses God in a sovereign plenitude of love. While still mortal, he discharged his bow at he heart of the Word; and now that he is heaven, his arrows are all lodged in his own heart. For this communication of the Divinity, which he merited by the arrows of his act of love and of union with God, he now verily and indeed possesses and clasps for ever'.

To love God, to allow his grace to turn our heart towards infinite Beauty, which allow can fill it, such is then the true secret of highest perfection. Who can fail to see how this teaching of to-day's feast answers to the end pursued by the Holy Ghost ever since his coming down at our glorious Pentecost? This sweet and silent teaching was given by Aloysius, wheresoever he turned his steps, during his short career. Born to heaven, in holy Baptism, almost before he was born to earth, he was a very angel from his cradle; grace seemed to gush from him into those who bore him their arms, filling them with heavenly sentiments. At four years of age he followed the marquis his father into the camps; and thus some unconscious faults, which had not so much as tarnished his innocence, became for the rest of his life the object of a penitence that one would have thought beseemed some grievous sinner. He was but nine years old when, being taken to Florence, there to be perfected in the Italian language, he became the edification of the court of duke Francis: but though the most brilliant in Italy, it failed to have any attraction for him, and rather served to detach him more decisively than ever from the world. During this period, likewise, at the feet of the miraculous picture of the Annunziata, he consecrated his virginity to our Lady.

The Church herself, in the Breviary Lessons, will relate the other details of that sweet life, in which, as is ever the case with souls fully docile to the Holy Ghost, heavenly piety never marred what was of duty in earthly things. It is because he was a true model for all youth engaged in study, that Aloysius has been proclaimed their protector. Of a singularly quick intelligence, a faithful to work as to prayer in the gay turmoil of city life, he mastered all the sciences then exacted of one of his rank. Very intricate negotiations of worldly interest were more than once confided to his management: and thus was an opportunity afforded of realizing to what a high degree he might have excelled in government affairs. Here, again, he comes forward as an example to such as have friends and relatives who would fain hold them back, when on the threshold of the religious state, under pretence of the great good they may do in the world, and how much evil they may prevent. Just as though the Most High must be contented with useless nonentities in that select portion of men He reserves to himself amidst nations; or, as though the aptitudes of the richest and most gifted natures may not be turned all the better and all the more completely to God, their very principle, precisely because they are the most perfect. On the other hand, neither the State nor Church ever really loses anything by this fleeing to God, this apparent throwing away of the best subjects! If, in the old law, Jehovah showed himself jealous in having the very best of all kinds of goods offered at his altar, his intention was not to impoverish his people. Whether admitted or not, it is a certain fact that the chief strength of society, the fountain-head of benediction and protection to the world, is always to be found in holocausts well-pleasing to the Lord. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Volume XII: Time After Pentecost: Book III, pp. 193-195.)

Saint Aloysius spent much time in prayer before the Blessed Sacrament, understanding that Eucharistic piety was a true foretaste of eternal glories. His time in prayer before the Blessed Sacrament prepared him to see in others the very image and likeness of the One He loved with such innocence and purity. It was this pure love of Our Lord that moved him to reject the courtly privileges of the Gonzaga family and to join the Society of Jesus when he was seventeen years of age. He excelled in his theological studies, excelling even more in his service to the poor and the the forgotten, especially the little waifs of the Trastevere district in Rome to whom he taught and explained the basics of the catechism. It was his desire to serve the Christ in the poor and the sick and the suffering that brought him to the bedside of a patient who was dying from the plague, thereby exposing himself to the disease that killed him in short order.

Saint Aloysius did not fear exposing his mortal body to the dangers of a man dying from the plague. He understood that suffering and physical death, both of which are punishments for Original Sin, are not the most dangerous things for a human being. Exposure to the near occasions of sin was what could result in the eternal death of the soul. Far better to be exposed to the diseases of mortal flesh than to contaminate both body and soul by a lukewarmness of spirit and/or by the casual embrace of sin and sinful influences in the course of one's daily life. Saint Aloysius teaches us to recognize that our souls must be kept free from the contagion of sin and error lest we die of the spiritual plagues of pride, lust, envy, gluttony, anger, sloth and greed and their permutations. His confessor, Saint Robert Bellarmine, believed that it was most certainly the case that Saint Aloysius had never committed a Mortal Sin in his entire life. It is possible for one to cooperate with the graces won for the many on the wood of the Holy Cross by the shedding of every single drop of the Divine Redeemer's Most Precious Blood to scale the heights of personal sanctity so that he can gain he highest place in Heaven next to that of the Blessed Mother herself.

Jorge Mario Bergoglio/Francis, on the other hand, is a man who has so much pride and is so impressed with himself and the "surprises" he has in store for us that he is willing even to diminish and castigate the lives of the saints in Heaven as irrelevant to the needs of "modern man." He lives in a fantasy world wherein everything about the Faith is a projection of own revolutionary thoughts, however random they may be, onto the Sacred Deposit Faith, and this is the same thing as paganism, which the proto-Modernists of Saint Pius X's time simply wrapped up into a Catholic-sounding package called "the evolution of dogma."

Oh, speaking of Pope Saint Pius X, now that I still have your attention, that is, what is to be said of his doctrinal integrity and love of the poor?

As a newly ordained priest who was assigned in 1858 to Tombolo, Italy, a rough and tumble cow town, Father Giuseppe Melchior Sarto, spent long hours into the night praying and studying. Did this impede him from giving away the little, which was very little indeed as he came from a poor farm family in Riese, Italy, to the poor?


See for yourselves:

On one point Don Antonio [his pastor] and his curate could never agree. Everything that could be saved out of Don Giuseppe's miserable income went straight to the poor. They knew it; and when he went to preach in a neighboring village, would lie in wait for him as he returned with his modest fee in his pocket. It sometimes happened that when he reached home not a penny would be left, and Don Antonio would think it his duty to remonstrate.

"It is not fair to your mother, Bepi," he would say; "you should think of her."

"God will provide for my mother," was the answer; "these poor souls were in greater need than she."

Invitations to preach" in other parishes became more frequent, as the fame of the preacher increased. What he said was always simple, but it was full of teaching and went straight to the heart. The young priest had, moreover, a natural eloquence and a sonorous and beautiful voice. It was so evident that he spoke from the fullness of a soul on fire with the love of God that his enthusiasm was catching, and his sermons bore fruit.  ( Life of Pius X by F. A. Forbes.)

Knowing full well both the Divine Mind and the Sacred Heart of Christ the King, Giuseppe Melchior Sarto went on as Pope Saint Pius X to condemn the Sillon's efforts to distort the Gospel of Our Blessed Lord and Saviour Jesus Christ to make of our Divine Redeemer and King nothing other than a projection of a contemporary desire for "tolerance" and false mercy, false compassion:

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

I will stick with Pope Saint Pius X and the cloud of witnesses of the Church Triumphant, not with the figure of Antichrist named Jorge Mario Bergoglio, who is the antithesis of everything to do with the Catholic Faith and is plainly outside of the pale of Holy Mother Church.

To Blind To The Truth At This Point Is Irresponsible.

It is time for a few night prayers (or perhaps early morning prayers!). Part two should appear tomorrow, October 17, 2013, the Feast of Saint Margaret Mary Alacoque.

Continuing praying all three sets of Our Lady's Most Holy Rosary every day during this month of the Holy Rosary if this is at all possible for you to do.

We live in truly extraordinary times, and it will be only by extraordinary efforts to die to self and to make the sacrifices necessary to put love of God above human respect that we can seek to cooperate with the graces that Our Blessed Lord and Saviour Jesus Christ won for us by the shedding of every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross that flow into our hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces.

To be continued.

Isn't it time to pray a Rosary now?

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint 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.

Saint Hedwig, pray for us.


© Copyright 2013, Thomas A. Droleskey. All rights reserved.