It's Up----and It's No Good!
Thomas A. Droleskey
Absurdity is the rule of the day in a world where Our Blessed Lord and Saviour Jesus Christ does not reign as King and where His Most Blessed Mother, Mary Immaculate, does not reign as Queen. Indeed, those who specialize in absurdities become rich and powerful in this world of absurdity. Those who believe in mutually contradictory propositions as having each possessing "elements of truth" are the ones who hold ecclesiastical office in the conciliar church. They are the ones who hold the levers of civil governance in the United States of America and in most other countries of the world. They are the ones who populate the corridors of that Judeo-Masonic entity known as the United Nations. They are the ones who control our unjust and usurious banking and financial an monetary systems. They are the ones who produce the rot that passes for "popular culture." They are the ones who have radio and television "talk" programs, the ones who show us how to accept a world of absurdity by repeating their own absurdities endlessly.
Pope Leo XIII noted in Tametsi Futura Prospicientibus, November 1, 1900, that natural reason unaided by supernatural grace is not capable of protecting itself against the currents of the day:
God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.
So great is this struggle of the passions and so serious the dangers involved, that we must either anticipate ultimate ruin or seek for an efficient remedy. It is of course both right and necessary to punish malefactors, to educate the masses, and by legislation to prevent crime in every possible way: but all this is by no means sufficient. The salvation of the nations must be looked for higher. A power greater than human must be called in to teach men's hearts, awaken in them the sense of duty, and make them better. This is the power which once before saved the world from destruction when groaning under much more terrible evils. Once remove all impediments and allow the Christian spirit to revive and grow strong in a nation, and that nation will be healed. The strife between the classes and the masses will die away; mutual rights will be respected. If Christ be listened to, both rich and poor will do their duty. The former will realise that they must observe justice and charity, the latter self-restraint and moderation, if both are to be saved. Domestic life will be firmly established ( by the salutary fear of God as the Lawgiver. In the same way the precepts of the natural law, which dictates respect for lawful authority and obedience to the laws, will exercise their influence over the people. Seditions and conspiracies will cease. Wherever Christianity rules over all without let or hindrance there the order established by Divine Providence is preserved, and both security and prosperity are the happy result. The common welfare, then, urgently demands a return to Him from whom we should never have gone astray; to Him who is the Way, the Truth, and the Life,-and this on the part not only of individuals but of society as a whole. We must restore Christ to this His own rightful possession. All elements of the national life must be made to drink in the Life which proceedeth from Him- legislation, political institutions, education, marriage and family life, capital and labour. Everyone must see that the very growth of civilisation which is so ardently desired depends greatly upon this, since it is fed and grows not so much by material wealth and prosperity, as by the spiritual qualities of morality and virtue.
Thus it is that the conciliar church, steeped in the absurdities of Modernism as its leader rejects the authentic philosophical patrimony of the Catholic Church, that is to say, Scholasticism, becomes a mockery of itself over the course of time. Benedict XVI believes that it is enough for men of different religious beliefs to find some "common ground" to join together in preserving the influence of religion generically in a highly secularized world. Benedict's clouded mind cannot accept the fact the secularism he is seeking to oppose is the result of the overthrow of Christendom effected by certain aspects of the Renaissance, the entirety of the Protestant Revolt, the so-called Age of the Enlightenment and the rise of Judeo-Masonry, to say nothing of all of the convoluted political ideologies and philosophies that have arisen to serve as the sterile substitute for the Faith.
The religiously indifferentist state, which is held in such high esteem by Benedict XVI, is founded on a rejection of the right of the Catholic Chuch to exercise the Social Reign of Christ the King when the good of souls demands it, thereby making secularism (or atheism) the absolutely rock-bottom lowest common denominator for the conduct of social discourse and the making of public policy. Pope Leo XIII pointed this out in Immortale Dei, November 1, 1900:
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 dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God.
There is only one way to fight secularism and its attended evils: Catholicism. Once again, Pope Leo XIII pointed this out in his encyclical letter on the chief duties of Christians as citizens, Sapientiae Christianae, January 10, 1890:
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.
This is not the path of conciliarism, of which Benedict XVI was a principal architect and continues to be a tireless apologist. No, the path of conciliarism contends that Catholicism is not the sole and exclusive means of ordering human societies. There is thus an openness to the "insights" of others on how to "build peace" in the world, rejecting utterly the perennial teaching of the Catholic Church that peace in the world is the product of peace in the souls of men, a peace that is known only when souls are in states of Sanctifying Grace. Gone from the minds of conciliarists, many of whom have not even read the older encyclical letters, is the simple reiteration of Catholic truths found in Pope Pius XI's Ubi Arcano Dei Consilio, December 23, 1922:
First, and most important of all, for mankind is the need of spiritual peace. We do not need a peace that will consist merely in acts of external or formal courtesy, but a peace which will penetrate the souls of men and which will unite, heal, and reopen their hearts to that mutual affection which is born of brotherly love. The peace of Christ is the only peace answering this description: "let the peace of Christ rejoice in your hearts." (Colossians iii, 15) Nor is there any other peace possible than that which Christ gave to His disciples (John xiv, 27) for since He is God, He "beholdeth the heart" (I Kings xvi, 7) and in our hearts His kingdom is set up. Again, Jesus Christ is perfectly justified when He calls this peace of soul His own for He was the first Who said to men, "all you are brethren." (Matt. xxiii, 8) He gave likewise to us, sealing it with His own life's blood, the law of brotherly love, of mutual forbearance -- "This is my commandment, that you love one another, as I have loved you." (John xv, 12) "Bear ye one another's burdens; and so you shall fulfill the law of Christ." (Galatians vi, 2)
From this it follows, as an immediate consequence, that the peace of Christ can only be a peace of justice according to the words of the prophet "the work of justice shall be peace" (Isaias xxxii, 17) for he is God "who judgest justice." (Psalms ix, 5) But peace does not consist merely in a hard inflexible justice. It must be made acceptable and easy by being compounded almost equally of charity and a sincere desire for reconciliation. Such peace was acquired for us and the whole world by Jesus Christ, a peace which the Apostle in a most expressive manner incarnates in the very person of Christ Himself when he addresses Him, "He is our peace," for it was He Who satisfied completely divine justice by his death on the cross, destroying thus in His own flesh all enmities toward others and making peace and reconciliation with God possible for mankind. (Ephesians ii, 14) Therefore, the Apostle beholds in the work of Redemption, which is a work of justice at one and the same time, a divine work of reconciliation and of love. "God indeed was in Christ, reconciling the world to himself." (II Corinthians v, 19) "God so loved the world, as to give his only begotten Son." (John iii, 16)
Thomas Aquinas, the Angel of the Schools, also discovered in this fact the very formula and essence of our belief, for he writes that a true and lasting peace is more a matter of love than of justice. The reason for his statement is that it is the function of justice merely to do away with obstacles to peace, as for example, the injury done or the damage caused. Peace itself, however, is an act and results only from love. (Summa Theologica, II-II, Q. 29 Art. 3, Ad. III)
Of this peace of Christ, which dwells in our hearts and is, in effect, the love of God, We can repeat what the Apostle has said of the kingdom of God which also rules by love -- "the kingdom of Christ is not meat and drink." (Romans xiv, 17) In other words, the peace of Christ is not nourished on the things of earth, but on those of heaven. Nor could it well be otherwise, since it is Jesus Christ Who has revealed to the world the existence of spiritual values and has obtained for them their due appreciation. He has said, "For what doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?" (Matt. xvi, 26) He also taught us a divine lesson of courage and constancy when He said, "Fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell." (Matt. x, 28; Luke xii, 14)
This does not mean that the peace of Christ, which is the only true peace, exacts of us that we give up all worldly possessions. On the contrary, every earthly good is promised in so many words by Christ to those who seek His peace: "Seek ye first the kingdom of God, and his justice, and all these things shall be added unto you." (Matt. vi, 33; Luke xii, 31)
This peace of Christ, however, surpasses all human understanding -- "the peace of God which surpasseth all understanding" (Philippians iv, 7), and for this very reason dominates our sinful passions and renders such evils as division, strife, and discord, which result solely from the unrestrained desire for earthly possessions, impossible. If the desire for worldly possessions were kept within bounds and the place of honor in our affections given to the things of the spirit, which place undoubtedly they deserve, the peace of Christ would follow immediately, to which would be joined in a natural and happy union, as it were, a higher regard for the value and dignity of human life. Human personality, too, would be raised to a higher level, for man has been ennobled by the Blood of Christ and made kin to God Himself by means of holiness and the bond of brotherly love which unites us closely with Christ, by prayer and by the reception of the Sacraments, means infallibly certain to produce this elevation to and participation in the life of God, by the desire to attain everlasting possession of the glory and happiness of heaven which is held out to all by God as our goal and final reward.
We have already seen and come to the conclusion that the principal cause of the confusion, restlessness, and dangers which are so prominent a characteristic of false peace is the weakening of the binding force of law and lack of respect for authority, effects which logically follow upon denial of the truth that authority comes from God, the Creator and Universal Law-giver.
The only remedy for such state of affairs is the peace of Christ since the peace of Christ is the peace of God, which could not exist if it did not enjoin respect for law, order, and the rights of authority. In the Holy Scriptures We read: "My children, keep discipline in peace." (Ecclesiasticus xli, 17) "Much peace have they that love the law, O Lord." (Psalms cxviii, 165) "He that feareth the commandment, shall dwell in peace." (Proverbs xiii, 13) Jesus Christ very expressly states: "Render to Caesar the things that are Caesar's." (Matt. xxii, 21) He even recognized that Pilate possessed authority from on High (John xiv, 11) as he acknowledged that the scribes and Pharisees who though unworthy sat in the chair of Moses (Matt. xxiii, 2) were not without a like authority. In Joseph and Mary, Jesus respected the natural authority of parents and was subject to them for the greater part of His life. (Luke ii, 51) He also taught, by the voice of His Apostle, the same important doctrine: "Let every soul be subject to higher powers: for there is no power but from God." (Romans xiii, 1; cf. also 1 Peter ii, 13, 18)
If we stop to reflect for a moment that these ideals and doctrines of Jesus Christ, for example, his teachings on the necessity and value of the spiritual life, on the dignity and sanctity of human life, on the duty of obedience, on the divine basis of human government, on the sacramental character of matrimony and by consequence the sanctity of family life -- if we stop to reflect, let Us repeat, that these ideals and doctrines of Christ (which are in fact but a portion of the treasury of truth which He left to mankind) were confided by Him to His Church and to her alone for safekeeping, and that He has promised that His aid will never fail her at any time for she is the infallible teacher of His doctrines in every century and before all nations, there is no one who cannot clearly see what a singularly important role the Catholic Church is able to play, and is even called upon to assume, in providing a remedy for the ills which afflict the world today and in leading mankind toward a universal peace.
Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.
Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)
Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.
When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.
There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.
Benedict believe in none of this. That's right, none of this. Not a single, solitary word. No man who believed in the simple truths of the Catholic Faith could, for example, even remotely suggest believe that Dr. Heinz Alfred Kissinger, a man of Jewish birth who has spent his entire professional life dedicated to the amorality of power politics (Realpolitik), is qualified to advise a putative pontiff on matters of politics and diplomacy. As National Security Adviser and Secretary of State in the administrations of Presidents Richard Milhous Nixon and Gerald Rudolph Ford, Jr., Kissinger helped to design and to implement policies that resulted in the shedding of much innocent blood in the name of "national security" as as " American-friendly dictators" around the world who were opposed to Soviet expansionism wiped out their own political opponents, Soviet-style, in their own countries.
Space does not permit a full recitation of the crimes committed during the Nixon and Ford administrations. Perhaps it is enough to point out that Nixon and Kissinger believed that massive aerial bombardment of North Vietnam, in an effort force the Communist regime back to the negotiating table in Parish, on Christmas Day, December 25, 1972, was an appropriate message to send on the day of the Birth of the Prince of Peace, Whose teaching meant nothing to Nixon, the Quaker, or to Kissinger, the Bavarian Jew whose true religion is indeed the power politics of the man he profiled in his doctoral dissertation, A World Restored, at Harvard University in 1954, Prince Klemens von Metternich, who once dismissed Christian principles is statecraft as "loud sounding nothing:." The "balance of power" is what mattered to Metternich. The triumph of power is what still matters to Kissinger, a man who would be as aghast as his fellow native Bavarian, Joseph Ratzinger, at the words written by Pope Pius XI in 1922. Such "loud sounding nothing" has no relevance in the world of "modern" man.
Yes, believe it or not, it appears as though the recent meeting between Henry Kissinger and Benedict XVI has resulted in an invitation from the latter to the former to serve as a "papal" adviser on matters of politics and diplomacy. Here is the report as found online at the National Catholic Register site:
Kissinger to Serve As Papal Adviser?
Pope Benedict XVI has invited Henry Kissinger, former adviser to Richard Nixon, to be a political consultant and he accepted.
BY EDWARD PENTIN
November 26-December 2, 2006 Issue
Posted 11/22/06 at 8:00 AM
VATICAN CITY — Over the course of his long and controversial career, former U.S. Secretary of State Henry Kissinger has had many titles. Now he reportedly has one more — adviser to the Pope.
According to the Italian newspaper La Stampa, Pope Benedict XVI has invited the 83-year-old former adviser to Richard Nixon to be a political consultant, and Kissinger has accepted.
Quoting an “authoritative” diplomatic source at the Holy See, the paper reported Nov. 4 that the Nobel laureate was asked at a recent private audience with the Holy Father to form part of a papal “advisory board” on foreign and political affairs.
As the Register went to press, Kissinger’s office was unable to confirm or deny the report. La Stampa stood by its story, although the Italian press is less rigorous in its authentication of stories as is the United States Press.
If true, there is speculation on which issues Kissinger would advise the Holy Father. Relations with Islam, Palestine and Israel, and Iraq — Kissinger has been critical of the conduct of the war but opposes a quick withdrawal — are likely to be high up on the agenda.
It has also been speculated that, in view of the Muslim hostility to Benedict’s recent Regensburg speech, Kissinger might provide advice on dealing with an increasingly fractious Islamic world.
Furthermore, like the Pope, Kissinger has analyzed the challenges of globalization and might provide advice in this area as well.
“The idea [of his appointment] sounds like a good one,” said veteran Vatican journalist Sandro Magister. “But so would it also be to consult other experts on geopolitics with different orientations.”
As possible expert advisers with different perspectives, Magister listed Catholic philosopher and former diplomat Michael Novak; Bernard Lewis, professor of Near Eastern Studies at Princeton University; and foreign policy experts such as Charles Kupchan and G. John Ikenberry.
The recruitment of Kissinger would not be unprecedented. Experts from a variety of disciplines, including the realm of economics, politics and philosophy, are regularly invited to advise popes and Vatican officials on current affairs.
Pope John Paul II was close friends with Zbigniew Brzezinski, the Polish-born national security adviser to President Jimmy Carter, partly because both had a common Polish heritage (though this caused the Soviets to suspect the Vatican of “fixing” the election of Karol Wojtyla, which occurred during the Carter presidency).
Similarly to John Paul and Brzezinski, Benedict and Kissinger are close in age and were both born in Bavaria (a Jew, Kissinger and his family fled Nazi Germany before World War II).
In recent years, other figures invited to share their expertise with the Holy See have included Paul Wolfowitz, a former President Bush adviser and now president of the World Bank; Michel Camdessus, the former director of the International Monetary Fund; American economist Jeffrey Sachs and Hans Tietmeyer, former governor of Germany’s central bank.
The pontifical academies also regularly call on academic luminaries as consultants, such as Nobel laureates Gary Becker, the successor to Milton Friedman at the Chicago School of Economics, and Italian medical researcher Rita Levi-Montalcini.
In comments to the Register, Novak said that “many, maybe most” of these experts are not Catholic, but that the Pope “can call in certain experts he wants to talk to, or hear a paper from, with discussion in a small group.”
Novak said this is true of both Benedict XVI and John Paul II, whom he described as having “very curious and searching minds.”
Any appointment of Kissinger is likely to cause some unease, however. One Iranian radio station is already reporting the news as a “papal-Jewish conspiracy,” while others object to the Pope consulting with someone who has been widely identified with the realpolitik school of political analysis, an approach that places practical considerations before morality.
Yet like Pope John Paul II, Benedict XVI is winning recognition for his intellectual ability and his capacity to discuss international issues with a diverse spectrum of world figures, ranging from the Dalai Lama to the late atheist polemicist Oriana Fallaci and to Mustapha Cherif, an Algerian Muslim philosopher whom he met this month.
“Such an appointment would really show Benedict XVI to be contrary to his media image, as someone who’s willing to listen to other voices not in accordance with his views,” said one Holy See diplomat about the reported enlistment of Kissinger as a papal adviser. “It’s always helpful to hear different voices offering different views.”
Differing voices offering different views? Paul Wolfowitz, one of the architects of the 2003 American invasion of Iraq and head of the pro-population control World Bank? Jeffrey Sachs? Michel Camdessus? Differing voices? How about voices belonging men who not only have no clue about how to view the world through the eyes of the true Faith but who are very much opposed to any thought of the restoration of Christendom? Obviously, such "voices" sound notes quite similar to the classical pianist and former conciliar Archbishop of Munich and Freising, Joseph Ratzinger.
There is more than a little irony in the fact that a figure from the pro-population control World Bank is advising the Vatican now and again. Henry Kissinger himself, a former aide to the arch supporter of contraception and abortion, the late adulterous former Governor of New York and Vice President of the United States, Nelson Aldrich Rockefeller, and then President Nixon sought to issue a National Security Study Memorandum (NSSM-200) in 1974 which would have encouraging countries to impose a one-child-per family policy in order to receive American foreign aid.
The Nixon Administration authorized the writing of National Security Study Memorandum 200 in 1974 that was designed to implement a variety of the “population control” measures that had been recommended by the Rockefeller Commission, a panel appointed by President Nixon in 1969 following his own Special Message to Congress on July 18, 1969, on the “necessity” of controlling population growth. (see: PRESIDENT NIXON'S SPECIAL MESSAGE ON POPULATION - The Life and Death of NSSM 200 - Chapter 1 . This is a very biased, pro-population control website. However, it does contain the Nixon message to Congress.)
This particular Memorandum, which was the brainchild of Nixon and National Security Adviser, Henry Kissinger and presidential counselor Donald D. Rumsfeld, included such draconian measures as encouraging countries to develop a one child per family policy and to regulate the control of food to developing nations. As a result of pressure brought by several Catholic cardinals in the United States, this NSSM was classified until 1989, at which point its terms were released. How can an administration that believed in the abject immorality of the whole panoply of “population control” measures recommended in NSSM 200, including encouraging parents to have “one child per family,” be praised and defended by Catholics? How can Henry Kissinger, who played a key role in the development of this terrible policy, be considered fit to offer "advice" to the putative reigning pontiff? It is almost as though the truths of the Catholic Faith must be put aside in order to burnish the reputation of civil leaders who have no concern for--and whose policies actually work against--the Deposit of Faith Our Lord has entrusted to Holy Mother Church. Ah, there you have it! Conciliarism does the same kind of work.
The abject absurdity of having Henry Kissinger advise the man considered by most Catholics in the world to be the legitimate pontiff is just part and parcel of the absurdity of flushing the authentic teaching of the Catholic Church on the State down the Orwellian memory hole. We should expect nothing less. With apologies to a certain attorney in the Northwest, this is not really a "jaw drop." Not at all. This is just business-as-usual in the Lewis Carroll-esque "wonderland" of the conciliar church. A man who can continue to enable the Red Chinese thugs is certainly capable of enabling the conciliarists in Rome.
Mind you, I pray for Henry Kissinger's conversion to the Catholic Faith before he dies. (Has Benedict invited him into the Catholic Church?) He is truly an intelligent, though very misguided, man, one who has a very good sense of humor. His deadpanned delivery in a television commercial for The New York Times in the 1990s, wherein he stated that he always wanted to be a sportscaster, is truly priceless. In his thick German accent Kissinger delivered the following line, pretending as though he was calling a football game on air, in a perfect monotone: "It's up--and it's good." Hilarious. Indeed, his late mentor, Rockefeller, was also a riot with one-liners, having told a rather ample woman at a "town hall" meeting at the old Garden City Hotel in 1969 who has complaining about not having enough welfare money to feed her children, "Honey, it doesn't look as if you've missed any meals lately." One can very much oppose the policies pursued by Kissinger and Rockefeller yet get a chuckle, perhaps even a belly laugh, from their humor.
Humor, alas, won't get you to Heaven. Catholicism is the only path to Heaven. We must pray for the conversion of all of those outside of the true Faith to the Church's maternal bosom. It is only then that the likes of Henry Kissinger will come to understand that the only path to peace runs through the Sorrowful and Immaculate Heart of Mary. The only peace plan is the Fatima Peace Plan. The only "balance of power" that the world needs is that provided by Sanctifying Grace against the ravages of sin in our own lives. The "world restored" for which we must work is nothing other than Christendom, whole and entire.
No, I am afraid that the news of Henry Kissinger's possible advisory role to the Vatican can be summarized best in one line: "It's up--and it's no good!"
May we pray a Rosary for the conversion of Henry Kissinger to the Catholic Faith--and for the conversion of Benedict XVI away from conciliarism and to an embrace of the perennial truths of the Catholic Faith, including the Social Reign of Christ the King. For it was on this very date, November 23, that Father Miguel Augustin Pro, who sought to reclaim Our Lady's country, Mexico, for the true Faith, was put to death by the bloodthirsty Masonic revolutionaries in Mexico, exclaiming the cry that should be on each of our lips and in each of our hearts at all times:
Viva Cristo Rey!
Our Lady, August Queen of Heaven, 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 Cecilia, pray for us.
Pope Saint Clement I, pray for us.
Saint John of the Cross, pray for us.
Saint John Mary Vianney, pray for us.
Saint Vincent de Paul, pray for us.
Saint Therese Lisieux, pray for us.
Saint Martin of Tours, 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 Athanasius, pray for us.
Saint Alphonsus de Liguori, pray for us.
Saint Gerard Majella, 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 Lucy, pray for us.
Saint Agnes, pray for us.
Saint Agatha, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Philomena, 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.
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.
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.
A Brief Review of the Beauty of the Mass of Tradition and the Horrors of the Novus Ordo Missae:
1) The Traditional Latin Mass clearly communicates that it is a propitiatory offering for human sins, the perpetuation in an unbloody manner of the Sacrifice of the Chief Priest and Victim of every Mass, Our Blessed Lord and Saviour Jesus Christ, on an altar of sacrifice by a sacerdos acting in persona Christi.
2) The Traditional Latin Mass is oriented completely to God, starting from the first moment a priest makes the Sign of the Cross and prays Psalm 42, the Judica me, at the foot of the steps to the altar. The first thing the priest does in the Traditional Latin Mass is to address God and to prepare himself to ascend the "holy mountain" symbolized by the three steps leading to the altar (also signifying Father, Son, and Holy Ghost). The first thing a priest does in the Novus Ordo Missae after making the Sign of the Cross is to address the people, at which time he is permitted by the rubrics of the General Instruction to the Roman Missal to improvise with a few words of his own to "introduce" the Mass.
3) The Traditional Latin Mass reflects the permanence and stability of God Himself and of our need for Him. Although there are differences in the genres of the Immemorial Mass of Tradition (Pontifical High Mass, Solemn High Mass, Missa Cantata, Low Mass), the rubrics are fixed within each of the genres and are beyond the ability of the celebrant to licitly alter. The Novus Ordo Missae admits of so many legitimate changes and adaptations for a whole variety of reasons that to speak of it as a "fixed rite" is an absolute absurdity. It is not. It produces of its very fungible nature uncertainty and instability, the very opposite of what the worship of God is supposed to produce.
4) The Traditional Latin Mass contains prayers that remind men of their sinfulness and of the necessity of the possibility of losing their souls for all eternity. Cardinal Arinze wants to know why people think their souls are immaculate and are thus not going to confession? The Novus Ordo Missae reaffirms people in their essential "goodness." It is a rejection of the Church's centuries-old wisdom in mandating the faithful to perform outward acts of penance in order to discipline their souls. Doubt that this is the case? Doubt no more. Here is passage from G.I.R.M. Warfare dealing with Paragraph 15 of the General Instruction to the Roman Missal:
Paragraph 15 of GIRM reads:
"Thus the Church remains faithful in its responsibility as a teacher of truth to guard 'things old,' that is, the deposit of tradition; at the same time it fulfills another duty, that of examining and prudently bringing forth 'things new.'
"Accordingly, a part of the new Roman Missal directs the prayer of the Church expressly to the needs of our times. This is above all true of the ritual Masses and the Masses for various needs and occasions, which happily combine the traditional and the contemporary. Thus many expressions, drawn from the Church's most ancient tradition and familiar through the many editions of the Roman Missal, have remained unchanged. Other expressions, however, have been adapted to today's needs and circumstances and still others-for example, the prayers for the Church, the laity, the sanctification of human work, the community of all peoples, certain needs proper to our era-are completely new compositions, drawing on the thoughts and even the very language of the recent conciliar documents.
"The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline. Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church.
"In short, the liturgical norms of the Council of Trent have been completed and improved in many respects by those of the Second Vatican Council. The Council has brought to realization the efforts of the last four hundred years to move the faithful closer to the sacred liturgy, especially the efforts of recent times and above all the zeal for the liturgy promoted by Saint Pius X and his successors."
Comment and Analysis:
Holy Mass is supposed to be suited to the needs of all times, not just our times. Herein, therefore, lies the real nub of the problem with the General Instruction to the Roman Missal and thus the Novus Ordo itself: a reliance upon the spirit of one particular time in history results in the glorification of the human spirit and not that of the Blessed Trinity. It is really that simple. God exists outside of time and space. The worship of God must convey, as noted earlier, the timelessness of God and the immortality of our own souls, which will live forever either in Heaven or in Hell once the Last Judgment has taken place. Again, as noted earlier, the Mass is supposed to be a refuge from the world, not a glorification of it.
"It seemed that this cherished treasure [ancient tradition] would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline."
Well, our ancient tradition is not the only casualty wrought by the changing of phrases of the Mass texts (Introits, Collects, Secrets, Prayer after Communion, the very Offertory Prayers themselves, the addition of first three and then five more new "Eucharistic prayers"). The very faith life of many Catholics has been harmed.
One of the reasons that the Sacrament of Penance fell into disuse is that the faithful are no longer reminded of their sinfulness in the prayers of the Mass. The faithful thus believe there is no need to reconcile themselves to the Father through the Son in Spirit in and in Truth in the hospital of Divine Mercy which is the confessional. No, one cannot sin as long as one's "fundamental option" is for God.
Indeed, as is noted in the rest of this book, a priest has many legitimate options by which to invite the people to express themselves in what is now called the Penitential Rite. A growing number of priests believe that "modern theology" requires them not to stress the sinfulness of the period and their need for God's forgiveness but to celebrate human goodness and to give thanks to God for all that He has given us. However, man's need to recognize himself as a sinner and to do penance for his sins is unchanging. The harm done to souls by the changing of the "style of language" in the new Mass is incalculable.
The concluding part of Paragraph 15 is a little bit akin to the old phrase, "The lady doth protest too much." All of the repeated attempts to state that the new Mass is a continuation of our liturgical tradition (which GIRM itself contradicts in the body of Paragraph 15, as noted in my discussion about the changes in the texts of the prayers of the Mass) are efforts to try to convince readers that the new Mass really, really, really, really, really is what GIRM says it is
The trouble with gratuitous statements is that they are made without foundation, sinking into the quicksand upon which they are made. They are efforts to justify a revolution which has undermined the faith and profaned the honor and glory due God in the Sacrifice of the Mass. GIRM is revisionist history writ large.
5) The Traditional Latin Mass contains the Offertory that clearly communicates the theology of the sacrificial, propitiatory nature of the Mass. The Novus Ordo Missae uses Jewish "table prayers" from the Talmud for what is called the "Preparation of the Gifts."
6) The Traditional Latin Mass conveys the dignity of the priesthood and its sacerdotal, hierarchical nature by the very structure of the Church. The sanctuary, reflecting the timeless of God and the fact that the Mass is the unbloody re-presentation of Calvary, is the "holy of holies" into only those males who are seen as the extension of the hands of the priest (who is a male because Our Lord came as a male) are permitted to enter and assist during the offering of Holy Mass. The faithful in the nave of the Church are thus set apart from the sanctuary, which is cordoned off, if you will, by the altar rail, signifying the distinction between time and eternity and the distinction between the sacerdotal priesthood of the ordained priest and the common priesthood the lay faithful by means of Baptism. There is no confusion as to the roles of the priest and the laity, clearly reflecting the hierarchy of God Himself and the sacrificial nature of the Mass.
7) The Traditional Latin Mass conveys stability in yet another sense: the same readings are read year in and year out. Repetition is the mother of learning. Knowing us to be such stupid and distracted creatures, God wants us immersed in the repetition of the same readings year in and year out, thus exposing us to the possibility of "getting it," say, after sixty or seventy years of hearing the same readings read year in and year out.
8) Finally, and please understand that this list is not exhaustive at all (I go into much greater detail in G.I.R.M. Warfare), that Catholics are less inclined to see the necessity of praying and working for the restoration of the Social Reign of Christ the King when the Mass at which they assist has dethroned His Kingly Dignity by instituting profane novelties (please see the horrors appended below) that actually enshrine the false values of the world. The Traditional Latin Mass conveys in all of its component parts, woven together so perfectly that it could not have been constructed by man synthetically, the Universal Kingship of Christ, Our High Priest and King. Make a mess of the Mass, make a mess of the Church and the world.
Cardinal Arinze, however, is caught up in the throes of a Revolution against the Faith, not realizing that he is involved in a revolution at all. He believes that there is some other cause for the decline in attendance at Holy Mass and the use of the Sacrament of Penance other than the warfare made against the perennial Tradition of the Catholic Church, expressed so perfectly and beautifully in the very Mass that Our Lord Himself taught the Apostles to say. He will search in vain for some other cause. Caught up in the Lockean trap of seeking structural solutions where none are to be found because none exist, Cardinal Arinze and his brother cardinals and bishops must convince themselves that have to "reform" a "reform" that was no reform at all but an attack on all that was authentically Catholic in the Holy Sacrifice of the Mass.
Doubt my word once again? Consider the words of Archbishop (then Monsignor) Annibale Bugnini, found in L'Osservatore Romano in March of 1965:
"We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren that is for the Protestants."
This "Humpty Dumpty" has fallen apart because it has been a bad egg from the very beginning, part of the adversary's efforts to undermine the Faith and to get believing Catholics to battle with each other, sometimes fiercely, almost all of the time as the revolutionaries progress with their agenda that blasphemes God and harms souls.