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                 November 14, 2013

Jorge The Pagan

by Thomas A. Droleskey

The City of Tacloban on the island of Leyte in the Republic of The Philippines has been devastated what is called internationally as Typhoon Haiyan, although know in The Philippines as Typhoon Yolanda. Tens of thousands of people have lost their homes, many of which are some of the poorest to be found in the world (I saw similar homes on the island of Bohol twenty-two years ago and in the Caribbean in 1963 and 1964 when on two different cruises with my parents and brother and even in Jorge Mario Bergoglio's own Buenos Aires, Argentina), and are deprived now of fresh water and food. Relief crews are having a difficult time to deliver supplies to the suffering as local gasoline station owners are reluctant to open up for fear of being robbed of the plentiful amount of fuel that they have stored in their tanks. The bodies of the dead are decaying, thus prompting legitimate concerns of the outbreak of various diseases (see Aid Effort Paralyzed in Region Hardest Hit by Typhoon). We must continue our very fervent prayers for these poor people in the midst of the terrible afflictions they are experiencing at this time.

Powerful storms are just one of the ways in which Almighty God manifests His omnipotence in our daily lives. With each one, of course, God is trying to get our attention to remind us that we, despite all of the advances in technology and various scientific discoveries, are not the masters of the world He created when He but spoke the word.

The forces of the natural world have been rent asunder by Original Sin. That is, the disobedience of our first parents, Adam to Eve, was so profound that the perfect balance and harmony that existed in nature itself was ruptured, demonstrating the fact that the disruption caused in human nature and in man's original relationship to God by Original Sin has far-reaching consequences in our daily lives. Each one of our Actual Sins causes disruptions and disorders in our own immortal souls and each one of Actual Sins further disturbs the elements of nature, which should give us some pause to consider the horror of sin and why we must abhor it in our daily lives and to seek make reparation for our sins--and those of the whole world--to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary as her consecrated slaves.

If one doubts that the elements of the world are not disturbed by the sins of men, as even some traditionally-minded Catholics do not seem to believe, then it would be advisable to do a "reality check" by considering these words written under the inspiration of the God the Holy Ghost by Moses in The Book of Genesis:

And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times, It repented him that he had made man on the earth. And being touched inwardly with sorrow of heart, He said: I will destroy man, whom I have created, from the face of the earth, from man even to beasts, from the creeping thing even to the fowls of the air, for it repenteth me that I have made them. But Noe found grace before the Lord. These are the generations of Noe: Noe was a just and perfect man in his generations, he walked with God. And he begot three sons, Sem, Cham, and Japheth.

And the earth was corrupted before God, and was filled with iniquity. And when God had seen that the earth was corrupted (for all flesh had corrupted its way upon the earth,) He said to Noe: The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth. (Genesis 6: 6-13.)


God punished men by means of the Flood because of their persistence in sins. He deigned to save Noe and his family, commanding Noe to take with him two of every kind, one male and one female, of the species He had created. We do not need archeological evidence to "prove" the fact of the Flood, although such evidence abounds and, without a doubt, is useful. No, all we need to do is to accept the inerrant Word of God, Who inspired Moses to record for all posterity what had happened in the days of Noe. We also have the testimony of Truth Himself, Our Blessed Lord and Saviour Jesus Christ, Who said:

But of that day and hour no one knoweth, not the angels of heaven, but the Father alone. And as in the days of Noe, so shall also the coming of the Son of man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, even till that day in which Noe entered into the ark, And they knew not till the flood came, and took them all away; so also shall the coming of the Son of man be. Then two shall be in the field: one shall be taken, and one shall be left. (Matthew 24: 36-40)


We are indeed living in times similar to those of Noe. Men are making merry each day, oblivious to the need to convert or return to the Catholic Church, heedless of the necessity of seeking Absolution from a validly ordained Catholic priest for each one of their Mortal Sins committed after Baptism, scoffing at the Sacrament of Penance that Our Lord Himself instituted, as is recorded in the Gospel According to Saint John:

He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained. (John 20: 21-23)


As Bishop Richard Challoner wrote this commentary in the Douay-Rheims Bible about verse twenty-three:

"Whose sins"... See here the commission, stamped by the broad seal of heaven, by virtue of which the pastors of Christ's church absolve repenting sinners upon their confession.


Thus it is, ladies and gentlemen, that natural disasters have always been a means used by God to get the attention of His children, reminding the just to persevere in a state of Sanctifying Grace and teaching the wayward and the wicked to reform their lives lest they die in states of final impenitence. The fact that particular persons may die or lose their life's material possessions, including their very homes, in a flash flood or an earthquake or a fire or during a hurricane or a tornado does not mean that they are particularly guilty of any Mortal Sin, only that each person must be prepared for their deaths at all times and take seriously their responsibility to live as Catholics in a state of Sanctifying Grace so as to be ready for the moment of their own Particular Judgments by making reparation for his own sins and those of the whole world as the consecrated slaves of Our Lady's Sorrowful and Immaculate Heart.

The ways of God are inscrutable. A soul who is in love with God as He has revealed Himself exclusively through His true Church accepts whatever crosses come his way each day, understanding that each has been fashioned from all eternity by the very hand of God Himself and is to be given back to Him with joy through the Sorrowful and Immaculate Heart of His Most Blessed Mother. A soul who is in love with God as He has revealed Himself exclusively through His true Church understands that the graces won for us by the shedding of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient to carry our crosses, which are sent to us to help us to make reparation for our sins--and those of the whole world, detaching ourselves from this passing world by longing more and more for the things of Heaven in this life as a preparation for the possession of the glory of the Beatific Vision of Father, Son, and Holy Ghost for all eternity in Heaven.

The words of Holy Job come to mind here:




And said: Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord. In all these things Job sinned not by his lips, nor spoke he any foolish thing against God.  (Job 1: 21-22)

Our Blessed Lord and Saviour Himself put in this way in the Sermon on the Mount:




Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal.

For where thy treasure is, there is thy heart also. The light of thy body is thy eye. If thy eye be single, thy whole body shall be lightsome. But if thy eye be evil thy whole body shall be darksome. If then the light that is in thee, be darkness: the darkness itself how great shall it be! No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat: and the body more than the raiment?

Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns: and your heavenly Father feedeth them. Are not you of much more value than they? And which of you by taking thought, can add to his stature by one cubit? And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin. But I say to you, that not even Solomon in all his glory was arrayed as one of these. And if the grass of the field, which is today, and tomorrow is cast into the oven, God doth so clothe: how much more you, O ye of little faith?

Be not solicitous therefore, saying, What shall we eat: or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that you have need of all these things. Seek ye therefore first the kingdom of God, and his justice, and all these things shall be added unto you. Be not therefore solicitous for tomorrow; for the morrow will be solicitous for itself. Sufficient for the day is the evil thereof. (Matthew 6: 19-34)





Natural disasters are not only ways by which God gets our "attention" in order that we will understand our mortality and the reality of the Particular Judgment, He permits these to occur so that we can be more and more detached from material possessions, none of which count for anything at that moment of the Particular Judgment and do not define our identity or our worth while we live as members of the Church Militant on earth. While it is indeed a tragedy that a person might lose his home and possessions, requiring others to get out of themselves and to show true compassion for others in the midst of tragedy by performing the Corporal and, quite possibly, Spiritual Works of Mercy (which is another "hidden" spiritual benefit of disasters), we must remember that the greatest tragedy of all is to die in a state of final impenitence. Nothing we accomplish on the face of this earth matters if we die in a state of final impenitence. Nothing we fail to accomplish in material terms on the face of this earth matters if we die in a State of Sanctifying Grace. We must think supernaturally, not naturalistically, at all times in our lives.

Catholics of the Fourteenth Century accepted the Black Death as a punishment from God for the sins of mankind. There is little such realization even in the minds of most Catholics today, largely as a result of conciliarism's de facto embrace of the heresy of universal salvation, which is itself an embrace of the anti-Incarnational errors of Modernity, stemming in large measure, although not exclusively, from the antinomianism (the belief that one can do and believe pretty much one one desires and still save his soul) that was born of Protestantism and the veritable potpourri of Judeo-Masonic sources. Most people today live in terror of natural disasters, desiring to prolong physical life as an ultimate end in and of itself so as to enjoy the fleeting pleasure offered in this passing, mortal vale of tears, being unwilling to accept the reality of death and the necessity of voluntarily renouncing legitimate pleasure in order to live penitentially so so to make reparation for one's own sins and those of the whole world, which is of the essence of Our Lady's Fatima Message.

Jorge Mario Bergoglio, however, does not believe that God punishes the sinner. He believes that God "scolds" a sinner, but that He never "slaps" him. This is simply more evidence of the fact that this egregious little revolutionary is a pagan, a man who projects onto God his own random conjectures to what constitutes His Divine attributes and how He has manifest His wrath in time and how He does so yet to this day. Bergoglio does not believe in a God Who punishes, only a God Who "scolds. By so believing, of course, Bergoglio puts himself yet again at odds with the entirety of Divine Revelation and the actual facts of human history.

This is what he during yesterday's session of his Ding Dong School Of Apostasy at the Casa Santa Marta inside the walls of the Occupied Vatican on the West Bank of the Tiber River:




In his homily Pope Francis reflected on the reading from the Book of Wisdom that recalls how we are created from the soil by God’s hands, “those hands which have never abandoned us.” “God created man to be incorruptible,” said the Pope but the devil entered the world and those who belong to him know all about it.

He went on: “We all have to undergo death but it’s one thing to undergo this experience when belonging to the devil and it’s another to undergo this experience when in the hands of God.” “Our God, like a Father with his child, teaches us to walk, teaches us to walk along the path of life and salvation. It’s God’s hands who caress us in our moments of pain and who comforts us.” God’s hands, the Pope continued, “are hands that are wounded from love” and who heal us. “I could never imagine those hands giving us a slap, Never. Never.” “Even when he scolds us, he does it with a caress.”

The Pope ended his homily by urging those present to reflect on “God’s hands who created us like a craftsman.” They are wounded hands and they accompany us throughout life. Let us, he said, “entrust ourselves into God’s hands like a child put its hand into the hand of its father. It’s a safe hand.” (Even when scolding us, God's hands never give us a slap but instead a caress.)

Permit me, Jorge, to introduce you to something called Sacred Scripture, including the very words and actions of the Divine Redeemer Himself, Our Blessed Lord and Saviour Jesus Christ:




[11] And the people said: This is Jesus the prophet, from Nazareth of Galilee. [12] And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money changers, and the chairs of them that sold doves: [13] And he saith to them: It is written, My house shall be called the house of prayer; but you have made it a den of thieves. [14] And there came to him the blind and the lame in the temple; and he healed them. [15] And the chief priests and scribes, seeing the wonderful things that he did, and the children crying in the temple, and saying: Hosanna to the son of David; were moved with indignation.

[16] And said to him: Hearest thou what these say? And Jesus said to them: Yea, have you never read: Out of the mouth of infants and of sucklings thou hast perfected praise? [17] And leaving them, he went out of the city into Bethania, and remained there. (Matthew 21: 11-17.)

The Jews of Our Lord's time felt the punishing wrath of the very Divine Messias for Whom they had long waited but could not accept when He was before them because they did not want to yield to Him, their very Redeemer.

The Third Person of the Most Blessed Trinity, God the Holy Ghost, inspired this admonition contained in the Book of Proverbs:




[24] He that spareth the rod hateth his son: but he that loveth him correcteth him betimes. (Proverbs 13: 24.)

Folly is bound up in the heart of a child, and the rod of correction shall drive it away. (Proverbs 22: 15.)

Pope Pius XI quoted the words of Proverbs 22: 15 in Divini Illius Magistri, December 31, 1929:




59. "Folly is bound up in the heart of a child and the rod of correction shall drive it away."[40] Disorderly inclinations then must be corrected, good tendencies encouraged and regulated from tender childhood, and above all the mind must be enlightened and the will strengthened by supernatural truth and by the means of grace, without which it is impossible to control evil impulses, impossible to attain to the full and complete perfection of education intended by the Church, which Christ has endowed so richly with divine doctrine and with the Sacraments, the efficacious means of grace.

60. Hence every form of pedagogic naturalism which in any way excludes or weakens supernatural Christian formation in the teaching of youth, is false. Every method of education founded, wholly or in part, on the denial or forgetfulness of original sin and of grace, and relying on the sole powers of human nature, is unsound. Such, generally speaking, are those modern systems bearing various names which appeal to a pretended self-government and unrestrained freedom on the part of the child, and which diminish or even suppress the teacher's authority and action, attributing to the child an exclusive primacy of initiative, and an activity independent of any higher law, natural or divine, in the work of his education.  (Pope Pius XI, Divini Illius Magistri, December 31, 1929.)

Obviously, to correct a child with the "rod" does not mean to beat a child within a inch of his life, a caricature that Bergoglio would likely use if presented with this verse. It does mean, however, that God punishes us, sometimes severely, precisely because He wants us to reform our lives and to see in every chastisement of His an opportunity to make reparation for our sins and those of the whole world. 

Punishment does indeed serve as a rod of correction, and one of the worst aspects of Modernity is that many parents cannot correct their children in public or even, at least in some instances, at home out of fear that some neighbor might hear a child crying because he did not get his way and call "child protective services" to report "abusive" parents. The conciliar authorities have fed into this mentality by the redefinition of Who God is and what He does to wayward sinners in order to amend their ways. Their concept of God has nothing to do with what He has revealed Himself to be through His true Church. Nothing whatsoever.

Saint Paul explained to us in His Epistle to the Hebrews that God chastiseth every son whom He loves:


[4] For you have not yet resisted unto blood, striving against sin: [5] And you have forgotten the consolation, which speaketh to you, as unto children, saying: My son, neglect not the discipline of the Lord; neither be thou wearied whilst thou art rebuked by him.

[6] For whom the Lord loveth, he chastiseth; and he scourgeth every son whom he receiveth. [7] Persevere under discipline. God dealeth with you as with his sons; for what son is there, whom the father doth not correct? [8] But if you be without chastisement, whereof all are made partakers, then are you bastards, and not sons. [9] Moreover we have had fathers of our flesh, for instructors, and we reverenced them: shall we not much more obey the Father of spirits, and live? [10] And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.

[11] Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice. [12] Wherefore lift up the hands which hang down, and the feeble knees (Hebrews 4: 11-12.)

Every cross we are sent is a means whereby God seeks to correct us, which is why we must be grateful whenever we are corrected and chastised, understanding that none of us suffers as his sins deserve. To be sent crosses and chastisements, no matter how so severe they may appear at first, is to be reassured that the good God has not yet given up on us, which is why we must make our own the words of Holy Job contained at the end of Chapter One of the Book of Job:


[11] But stretch forth thy hand a little, and touch all that he hath, and see if he blesseth thee not to thy face. [12] Then the Lord said to Satan: Behold, all that he hath is in thy hand: only put not forth thy hand upon his person. And Satan went forth from the presence of the Lord. [13] Now upon a certain day when his sons and daughters were eating and drinking wine in the house of their eldest brother, [14] There came a messenger to Job, and said: The oxen were ploughing, and the asses feeding beside them, [15] And the Sabeans rushed in, and took all away, and slew the servants with the sword, and I alone have escaped to tell thee.

[16] And while he was yet speaking, another came, and said: The fire of God fell from heaven, and striking the sheep and the servants, hath consumed them, and I alone have escaped to tell thee. [17] And while he also was yet speaking, there came another, and said: The Chaldeans made three troops, and have fallen upon the camels, and taken them, moreover they have slain the servants with the sword, and I alone have escaped to tell thee. [18] He was yet speaking, and behold another came in, and said: Thy sons and daughters were eating and drinking wine in the house of their elder brother: [19] A violent wind came on a sudden from the side of the desert, and shook the four corners of the house, and it fell upon thy children and they are dead, and I alone have escaped to fell thee. [20] Then Job rose up, and rent his garments, and having shaven his head fell down upon the ground and worshipped,

[21] And said: Naked came I out of my mother' s womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: as it hath pleased the Lord so is it done: blessed be the name of the Lord. [22] In all these things Job sinned not by his lips, nor spoke he any foolish thing against God. (Job 1: 11-22.)

While heavy crosses may appear to be crushing in merely human terms, each is an instrument to purify us and to sanctify us that has indeed fashioned for us individually from all eternity. We must recognize that nothing in this world--not the loss of human respect, poverty, serious illness, career difficulties, injustices, false accusations, emotional distress--is the equal of what one of our least Venial Sins caused Our Blessed Lord and Saviour Jesus Christ to suffer in His Sacred Humanity during His Passion and Death on the wood of the Holy Cross and that caused His Most Blessed Mother to suffer as the Queen of Martyrs who stood so valiantly under the foot of that some Holy Cross.

The concept of a God Who punishes and Who judges, however, is so foreign to the false concepts of God possessed by the conciliar revolutionaries that they had created an entire false liturgical rite in order to convince Catholics that "things had changed," that the teaching about God's punishment, both in this life and in eternity, had been wrong prior to the "era of mercy" begun by Angelo Roncalli/John XXIII on October 28, 1958, the Feast of Saints Simon and Jude. This is why there are almost no references in the Protestant and Masonic Novus Ordo liturgy in its various collects and other prayers to a God Who punishes and judges us.

People need to be reminded of the reality of Death, Judgment, Heaven and Hell, and it is because the collects, Offertory Prayers, Communion and Postcommunion Prayers in the Immemorial Mass of Tradition does contain such references man times during the course of a liturgical year that the the late Annibale Bugnini's Consilium had to scrap it in its entirety as there needed to be a new liturgy for a new religion, a religion that emphasized the essential goodness of man and that he should never fear being in the disfavor of God.

The late Monsignor Klaus Gamber, who was not a traditionalist, expressed this reality very directly in The Reform of the Roman Liturgy


Not only is the Novus Ordo Missae of 1969 a change of the liturgical rite, but that change also involved a rearrangement of the liturgical year, including changes in the assignment of feast days for the saints. To add or drop one or the other of these feast days, as had been done before, certainly does not constitute a change of the rite, per se. But the countless innovations introduced as part of liturgical reform have left hardly any of the traditional liturgical forms intact . . .

At this critical juncture, the traditional Roman rite, more than one thousand years old and until now the heart of the Church, was destroyed. A closer examination reveals that the Roman rite was not perfect, and that some elements of value had atrophied over the centuries. Yet, through all the periods of the unrest that again and again shook the Church to her foundations, the Roman rite always remained the rock, the secure home of faith and piety. . . .

Was all this really done because of a pastoral concern about the souls of the faithful, or did it not rather represent a radical breach with the traditional rite, to prevent the further use of traditional liturgical texts and thus to make the celebration of the "Tridentime Mass" impossible--because it no loner reflected the new spirit moving through the Church?

Indeed, it should come as no surprise to anyone that the prohibition of the traditional rite was announced at the same time as the introduction of the new liturgical texts; and that a dispensation to continue celebrating the Mass according to the traditional rite was granted only to older priests.

Obviously, the reformers wanted a completely new liturgy, a liturgy that differed from the traditional one in spirit as well as in form; and in no way a liturgy that represented what the Council Fathers had envisioned, i.e., a liturgy that would meet the pastoral needs of the faithful.

Liturgy and faith are interdependent. That is why a new rite was created, a rite that in many ways reflects the bias of the new (modernist) theology. The traditional liturgy simply could not be allowed to exist in its established form because it was permeated with the truths of the traditional faith and the ancient forms of piety. For this reason alone, much was abolished and new rites, prayers and hymns were introduced, as were the new readings from Scripture, which conveniently left out those passages that did not square with the teachings of modern theology--for example, references to a God who judges and punishes.

At the same time, the priests and the faithful are told that the new liturgy created after the Second Vatican Council is identical in essence with the liturgy that has been in use in the Catholic Church up to this point, and that the only changes introduced involved reviving some earlier liturgical forms and removing a few duplications, but above all getting rid of elements of no particular interest.

Most priests accepted these assurances about the continuity of liturgical forms of worship and accepted the new rite with the same unquestioning obedience with which they had accepted the minor ritual changes introduced by Rome from time to time in the past, changes beginning with the reform of the Divine Office and of the liturgical chant introduced by Pope St. Pius X.

Following this strategy, the groups pushing for reform were able to take advantage of and at the same time abuse the sense of obedience among the older priests, and the common good will of the majority of the faithful, while, in many cases, they themselves refused to obey. . . .

The real destruction of the traditional Mass, of the traditional Roman rite with a history of more than one thousand years, is the wholesale destruction of the faith on which it was based, a faith that had been the source of our piety and of our courage to bear witness to Christ and His Church, the inspiration of countless Catholics over many centuries. Will someone, some day, be able to say the same thing about the new Mass? (Monsignor Klaus Gamber, The Reform of the Roman Liturgy, p. 39, p. 99, pp. 100-102.)

It is to seek complete conformity with the synthetic religion of conciliarism that Jorge Mario Bergoglio reminded the priests and presbyters of the Priestly Fraternity of Saint Peter on the occasion of the twenty-fifth anniversary of their founding following Archbishop Marcel Lefebvre's episcopal consecrations of four priests for the Society of Saint Pius X, on June 30, 1988, of their obligation to stage the conciliar liturgy, least when asked to do so, and to conform to the teaching of the Catechism of the Catholic Church, viewing all things through what he termed "living tradition," which is the same thing as Joseph Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned "hermeneutic of continuity:"

It was in a moment of great trial for the Church that the Priestly Fraternity of Saint Peter was created. In a great spirit of obedience and hope, her founders turned with confidence to the Successor of Peter in order to offer the faithful attached to the Missal of 1962 the possibility of living their faith in the full communion of the Church. The Holy Father encourages them to pursue their mission of reconciliation between all the faithful, whichever may be their sensibility, and this to work so that all welcome one another in the profession of the same faith and the bond of an intense fraternal charity.

By way of the celebration of the sacred Mysteries according to the extraordinary form of the Roman rite and the orientations of the Constitution on the Liturgy Sacrosanctum Concilium, as well as by passing on the apostolic faith as it is presented in the Catechism of the Catholic Church, may they contribute, in fidelity to the living Tradition of the Church, to a better comprehension and implementation of the Second Vatican Council. [Emphasis added]

The Holy Father exhorts them, according to their own charism, to take an active part in the mission of the Church in the world of today, through the testimony of a holy life, a firm faith and an inventive and generous charity. (Happy Anniversary--Now, Get With the Program.)

This is what Jorge Mario Bergoglio is really saying here:

All right, look, I'm stuck with you, at least for as long as the "dear old man," who is nipping at my heels through his surrogates, is alive. I don't like your liturgy. I want it to go away, something that I demonstrated in Argentina, if you will recall. As I can't do anything about you, at least for now, I want to remind you that you an obligation to celebration the conciliar liturgy and to teach only that which is contained in the Catechism of the Catholic Church and in perfect agreement with the magisterium of the postconciliar popes without a word of criticism or complaint. No more Baltimore Catechism. No more Catechism of the Council of Trent. And you had better get with the program of having a better understanding of the Second Vatican Council and show you bona fides to me by getting out of your sacristies and get into the slums with the people to serve the poor as I want you to do. Don't be Pharisees. Get rid of whatever rigidity or triumphalism that the last quarter century has taken out of you thus far. Your liturgical fantasies hang on a slender threat. Don't force me to do to you what I did to those religious sisters in Argentina or what I am doing now to the Franciscan Friars of the Immaculate. Have a great day now. Your Niceness, Jorge.


There is no room in Jorge Mario Bergoglio's "inclusive church" for those who hold to the Roman Catechism (the Catechism of the Council of Trent) or who use the Baltimore Catechism for religious instruction. He will tolerate, at least for the time being, a situation that is not of his creation. However, he is making it clear that there is no turning "back the clock," no getting the conciliar toothpaste back into the tube. There can be no turning back to the days when people thought that God actually punished sins severely. Those days are over, he believes, even though his own grave crimes against the honor and majesty and glory of the Most Blessed Trinity and the eternal and temporal good of souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood to redeem invites God's Holy Wrath to be visited upon, whether in this life or at the moment of His Particular Judgment if does not repent of his errors and publicly abjure them by the time he dies.

Jorge Mario Bergoglio does not believe that cities and nations must be punished for the collective sins of their people, especially when cities and nations promote sin under cover of law under the guise of "popular sovereignty" or "civil liberty" or in the name of this or that naturalistic ideology (I know, an oxymoron, I know). It is thus good to review exactly what happened to the cities of Sodom and Gomorrha:

And when the men rose up from thence, they turned their eyes towards Sodom: and Abraham walked with them, bringing them on the way. And the Lord said: Can I hide from Abraham what I am about to do: Seeing he shall become a great and mighty nation, and in him all the nations of the earth shall be blessed? For I know that he will command his children, and his household after him to keep the way of the Lord, and do judgment and justice: that for Abraham's sake the Lord may bring to effect all the things he hath spoken unto him. And the Lord said: The cry of Sodom and Gomorrha is multiplied, and their sin is become exceedingly grievous.

I will go down and see whether they have done according to the cry that is come to me: or whether it be not so, that I may know. And they turned themselves from thence, and went their way to Sodom: but Abraham as yet stood before the Lord. And drawing nigh he said: Wilt thou destroy the just with the wicked? If there be fifty just men in the city, shall they perish withal? and wilt thou not spare that place for the sake of the fifty just, if they be therein? Far be it from thee to do this thing, and to slay the just with the wicked, and for the just to be in like case as the wicked, this is not beseeming thee: thou who judgest all the earth, wilt not make this judgment.

And the Lord said to him: If I find in Sodom fifty just within the city, I will spare the whole place for their sake. And Abraham answered, and said: Seeing I have once begun, I will speak to my Lord, whereas I am dust and ashes. What if there be five less than fifty just persons? wilt thou for five and forty destroy the whole city? And he said: I will not destroy it, if I find five and forty. And again he said to him: But if forty be found there, what wilt thou do? He said: I will not destroy it for the sake of forty. Lord, saith he, be not angry, I beseech thee, if I speak: What if thirty shall be found there? He answered: I will not do it, if I find thirty there.

Seeing, saith he, I have once begun, I will speak to my Lord. What if twenty be found there? He said: I will not destroy it for the sake of twenty. I beseech thee, saith he, be not angry, Lord, if I speak yet once more: What if ten should be found there? And he said: I will not destroy it for the sake of ten. And the Lord departed, after he had left speaking to Abraham: and Abraham returned to his place. (Genesis 16: 16-33)

And he said to him: Behold also in this, I have heard thy prayers, not to destroy the city for which thou hast spoken. Make haste and be saved there, because I cannot do any thing till thou go in thither. Therefore the name of that city was called Segor. The sun was risen upon the earth, and Lot entered into Segor. And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven. And he destroyed these cities, and all the country about, all the inhabitants of the cities, and all things that spring from the earth.

And his wife looking behind her, was turned into a statue of salt. And Abraham got up early in the morning and in the place where he had stood before with the Lord, He looked towards Sodom and Gomorrha, and the whole land of that country: and he saw the ashes rise up from the earth as the smoke of a furnace. (Genesis 19: 21-28.)


Some conciliar revolutionaries have long sought to dismiss this true story as nothing other than a fable while others within their ranks have been attempting in recent years to o claim, quite preposterously, that the sin of the cities of Sodom and Gomorrha was "inhospitality"!

The truth is, of course, that God destroyed these two cities because of the perverse sins of their inhabitants, and their destruction by fire and brimstone is no kind of fable whatsoever.

Our Blessed Lord and Saviour Jesus Christ, in noting how poorly it would go for the Jews of His time on the Last Day at the General Judgment of the living and the dead, made reference to their destruction as follows:

Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. And thou Capharnaum, shalt thou be exalted up to heaven? thou shalt go down even unto hell. For if in Sodom had been wrought the miracles that have been wrought in thee, perhaps it had remained unto this day. But I say unto you, that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. (Mt. 11: 21-25)

It is no accident whatsoever that the Novus Ordo liturgy, which boasts of including almost every word of Sacred Scripture in its triennial Lectionary for Sundays and its biennial Lectionary for weekdays, omits the following passage from Saint Paul's Epistle to the Romans:

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature. And, in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; Being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, Detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, Foolish, dissolute, without affection, without fidelity, without mercy. Who, having known the justice of God, did not understand that they who do such things, are worthy of death; and not only they that do them, but they also that consent to them that do them. (Romans 1: 26-32)


The crimes against God and man advanced by the anti-Incarnational civil state of Modernity certainly have contributed to the natural and man-made disasters of our present age. So have the crimes of the Modernism advanced by the counterfeit church of conciliarism. Jorge Mario Bergoglio believes that this is not consonant with "his" imaginary beliefs about God and how he punishes us all in order to help us to reform our lives.

Mother Mariana de Jesus Torres put it this way:

While the founding mothers admired Mother Mariana's perfect observance of the rule and practice of virtue, there were other sisters who were stirred by jealousy. Mother Marina suffered insults and persecutions form those sisters without ever trying to justify herself or protest. Only at the foot of the Tabernacle did she confide her secret sorrows to her Beloved. One day in 1582, as she was praying before the altar, she saw the Tabernacle open and Christ Himself emerged, suffering as He had at Golgotha. The Blessed Virgin, at His feet, was shedding tears of pearls. Mother Mariana asked her, "My Lady, am I do blame for this sadness?"

"No, she replied, "it is not you, but the criminal world." Then as Our Lord began His Agony, she heard the voice of the Eternal Father saying, "This punishment will be for the 20th century." She saw three swords hanging over the head of Christ. On each was written, "I shall punish heresy, blasphemy and impurity." With this, she was given to understand all that would take place in the present era.

The Holy Virgin continued: "My daughter, will you sacrifice yourself for the people of this time?" Mother Mariana replied, "I am willing." And immediately the swords moved away from the agonizing Christ and buried themselves in the hear of Mother Mariana, who fell dead through the violence and pain. (Marian Therese Horvat, Ph.D., Our Lady of Good Success: Prophecies for Our Times, Tradition in Action, Inc., second edition, 2000, p. 27.)


Following Mother Mariana's "mysterious death and resurrection," Our Lady spoke to her again:



"Thus do I make it known to you that from the end of the 19th century and especially in the 20th century, in what is today the Colony and then will be the Republic of Ecuador, the passions will erupt and there will be a total corruption of customs, for Satan will reign almost completely by means of Masonic sects. They will focus particularly on the children in order to achieve this general corruption. Woe to the children of these times! It will be difficult to receive the Sacrament of Baptism, and also that of Confirmation. Making use of persons in positions of authority, the devil will assiduously try to destroy the Sacrament of Confession ...

"The same thing will happen with Holy Communion. Alas! How deeply I grieve upon manifesting to you the many and horrible sacrileges--both public and also secret--that will occur from such profanations of the Holy Eucharist! Often during this epoch, the enemies of Jesus Christ, instigated by the demon, will steal consecrated hosts from the churches so that they might profane the Eucharistic Species. My Most Holy Will will see Himself cast upon the ground and trampled upon by irreverent feet" . . . .

"Know, moreover, that Divine Justice releases terrible chastisements on entire nations, not only for the sins of the people, but especially for those of priests and religious persons. For the latter are called by the perfection of their state, to be the salt of the earth, the masters of truth and deflectors of divine wrath. Straying from their divine mission, they degrade themselves in such a way that, before the eyes of God, they quicken the rigor of the punishments. . . . (Our Lady of Good Success: Prophecies for Our Times, pp. 44-45; 63)

We should not be surprised, therefore, by the outbreaks of various natural disasters as they are instruments of God's justice. They are also, however, instruments of His ineffable mercy, providing survivors (and those in other parts of the world who become aware of various disasters) an opportunity to amend their lives and return to Him through His Catholic Church before they die sudden and sacramentally unprovided-for deaths.

Dr. Horvat put it this way in Our Lady of Good Success: Prophecies for Our Times

It is almost impossible for us to understand the next phase of the life of the novice Mariana de Jesus Torres. Hidden in the Heart of her Spouse, she was inflamed with a desire for a life of immolation and sacrifice. Our Lord Himself told her the practices she should carry out during the free hours of the community schedule and the penances she should perform each week. Her severe disciplines, sacrifices, fasting and prayer, all described in chapters of the manuscript, appear daunting to the man of our century, who finds suffering something to avoid, or, at best, to endure as austerely as possible.

Suffering is highly ennobling. On this road of suffering in union with Christ, man finds the fullest meaning of his life, and he discovers that frequently it is in the great sufferings of life, accepted with a supernatural disposition, that he can find a joy which the greatest pleasures do not give. Further, he discovers in suffering an interior state that makes him capable of soaring to heights impossible for one who does not suffer. Only when man embraces great sufferings can his horizons expand to grand metaphysical and religious heights and his spirit advance to a superior state. At the end of Mother Mariana's life when her sanctity was acknowledged in the community and convent, she would look back with nostalgia and sigh for the days of persecution and suffering. (p. 26.)

While we pray for those who have been victimized by various natural disasters, including Typhoon Haiyan/Yolanda, so that they will know temporal relief from their sufferings, we must pray as well that they and many others will see God's merciful hand trying to direct their paths to Him through His Catholic Church, which, at present, is suffering her Divine Spouse's mystical burial, scattered in the catacombs as she was in her infancy. It is through the trials of the present day, however, that Holy Mother Church will know a glorious resurrection, whether before or on the Last Day, manifesting the Triumph of the Immaculate Heart of Mary, to which cause we must be assiduous in our lives of prayer and penance and sacrifice and mortification, remaining ever faithful to Our Lady's Most Holy Rosary and ever prompt in the duties attached to our enrollment in her Brown Scapular, ever desirous of helping souls by giving them blessed Miraculous Medals and Green Scapulars.

In the meantime, of course, other than praying for the poor man and his accomplices, we can have nothing to do with Jorge the Pagan and his false church, founded upon false believes as it transmits a blasphemous, sacrilegious, sacramentally barren liturgy that has communicated falsehoods about God and the possibility of Catholics losing their souls for all eternity.

Jorge Mario Bergoglio is the very antithesis of the spirit of the martyred saint whose feast we celebrate today, Thursday, November 14, 2013, the Feast of Saint Josaphat Kucenewicz,who laid down his very life in defense of the truths of the Holy Faith as he sought to convert the Orthodox back to the true Faith from which their ancestors had separated themselves nearly five hundred seventy years before. He did not care about threats. He was not going to be intimidated. He did not complain about the obstacles. He accepted calumnies with perfect equanimity, seeing in his detractors the loving hand of God to purify him for the sake of His greater honor and glory and the sanctification and salvation of souls. Saint Josaphat's martyrdom, however, came, the conciliarists would have us believe, with an "expiration" date, that of October 28, 1958, which was the dawning of the age of conciliarism, an age wherein purported "popes" have told the world that it is no longer necessary to seek to convert the Orthodox, something that they have formalized in the Balamand Statement that was made leaders of various branches of Orthodoxy:

23. Pastoral activity in the Catholic Church, Latin as well as Eastern, no longer aims at having the faithful of one Church pass over to the other; that is to say, it no longer aims at proselytizing among the Orthodox. It aims at answering the spiritual needs of its own faithful and it has no desire for expansion at the expense of the Orthodox Church. Within these perspectives, so that there will no longer be room for mistrust and suspicion, it is necessary that there be reciprocal exchanges of information about various pastoral projects and that thus cooperation between bishops and all those with responsibilities in our Churches can be set in motion and develop.

23. The history of the relations between the Orthodox Church and the Oriental Catholic Churches has been marked by persecutions and sufferings. Whatever may have been these sufferings and their causes, they do not justify any triumphalism; no one can glorify in them or draw an argument from them to accuse or disparage the other Church, God alone knows his own witnesses. Whatever may have been the past, it must be left to the mercy of God, and all the energies of the Churches should be directed towards obtaining that the present and the future conform better to the will of Christ for his own.

24. It will also be necessary--and this on the part of both Churches--that the bishops and all those with pastoral responsibilities in them scrupulously respect the religious liberty of the faithful. These, in turn, must be able to express freely their opinion by being consulted and by organizing themselves to this end.

In fact, religious liberty requires that, particularly in situations of conflict, the faithful are able to express their opinion and to decide without pressure from outside if they wish to be in communion either with the Orthodox Church or with the Catholic Church. Religious freedom would be violated when, under the cover of financial assistance, the faithful of one Church would be attracted to the other, by promises, for example, of education and material benefits that may be lacking in their own Church. In this context, it will be necessary that social assistance, as well as every form of philanthropic activity, be organized with common agreement so as to avoid creating new suspicions. (The Balamand Statement.)

Yes, the martyrdom of Saint Josaphat is considered to be "out-of-date" for the conciliarists, part of the "past" about which there needs to be a "purification of memory." Those in the Orthodox churches have no need to fear of their eternal salvation. Indeed, a way must be exercise the "Petrine Ministry" in a manner that recalls Joseph Ratzinger/Benedict XVI's mythical beliefs about the papacy in the First Millennium.

Saint Josaphat's life stands in stark contrast to the heresies of conciliarism that leave so many souls into error and others in peril of losing their souls. Dom Prosper Gueranger explained the courage and zeal of this great martyr's life and his heroic death:

Josaphat Kuncewicz, contemporary with St. Francis de Sales and St. Vincent de Paul, might have been taken for a Greek monk of the eleventh century or an ascetic of the Thebaid. A stranger to the intellectual culture of the West, he knew only the liturgical books and sacred texts use din his own church; as a priest, an archimandrite, a reformer of his own Order of St. Basil, and lastly as archbishop, he combated his life the consequences of the schism of Photius, and closed the struggle by culling the palm of martyrdom. Yet all this took place in the heart of Europe, in the countries then subject to Catholic Poland, during the reign of most of its kings. How is this mystery to be explained?

Immediately after the Mongolian invasions Poland received into her arms, rather than conquered, the Ruthenian nation--that is to say, the Slavs of the Greek rite from the Dnieper and the Dwina, who had formed around their capital and religious metropolis, Kiev, the nucleus of the power now known as Russia. Had she granted a participation in her own national life to these brethren separated from, but not enemies to, the Roman unity, who came to her full confidence in her strength and her justice, Poland would have secured the triumph of the Catholic cause, and her own dominion throughout Slavonia. The union of the newcomers with the Roman pontiff, which a little more political insight and religious zeal might have brought about in the fourteenth century, was not concluded until 1595.

This was the union of Brzsec. By the compact signed in this little town of Lithuania, the metropolitan of Kiev and the other Greek bishops declared that they returned to the communion of the holy Apostolic See. Being the spiritual superiors of the half the nation, they thus completed the union of the three peoples, Ruthenian, Lithuanian, and Polish, then subject to Sigismund III. Now, a religious reform, even if decreed by a council, does not become a reality until men of God, true apostles and if need be martyrs, came forward to consummate it. This was the vocation of St. Josaphat, the apostle and martyr of the Union of Brzsec. What he did not himself carry out was completed by his disciples. A century of glory was secured to the nation, and its political ruin was delayed for two hundred years.

But Poland left in a state of humiliating inferiority the clergy and people of the Graeco-Slavonic rite, who had taken shelter in her bosom; her politicians never admitted practically that Christians of the Greek rite could be true Catholics on a equality with their Latin brethren. Soon, however, the Latin Poles were engaged in deadly combat with the Muscovites, and we know how the former were vanquished. Historians lay down the causes of Poland's defeat:; but they usually forget the principal one, which rendered it irremediable--viz., the forced return to schism of the immense majority of the Ruthenians whom St. Josaphat had brought into the Catholic Church. The consummation of this execrable work contributed, far more than political circumstances or military triumphs, to establish Russia's victory. Poland, reduced to nine or ten million Latins, could no longer struggle against her former rival now become her stern ruler.

The power of the Slavs separated from Catholic unity is on the increase. Young nations, emancipated from the Musselman [Mohammedan] yoke, have formed in the Balkan Peninsula. Fidelity to the Graeco-Slavonian rite, identified in their eyes with their nationality and with Christianity, was alone to save these peoples from being stamped out by the Turkish forces. Victorious over the universal enemy, they cannot forget whence came their safety: the moral and religious direction of these resuscitated nations belongs accordingly to Russia. Profiting by these advantages with consummate skill and energy, she continues to develop her influence in the East. In Asia her progress is still more prodigious. The Tsar, who at the end of the eighteenth century ruled over thirty million men, now governs one hundred and twenty-five millions; and and by the normal increase of an exceptionally prolific population, the empire, within another half-century, will reckon more than hundred millions of subjects.

Unhappily for Russia and for the Church, this power is guided at present by blind prejudice. Not only is Russia separated from Catholic unity, but political interest and the recollection of ancient strifes convince her that her greatness depends upon the triumph of what she calls Orthodoxy, which is simply the Photian schism. yet the Roman Church, ever devoted and generous, opens wide her arms to welcome back her wandering daughter; forgetting the injuries she has received, she asks but to be greeted with the name of mother. Let this word be uttered, and a whole sad past will be effaced.

Russia becoming Catholic would mean an end to Islamism, and the definitive triumph of the Cross upon the Bosphorus, without any danger to Europe, the Christian empire in the East restored with a glory and a power hitherto unknown; Asia evangelized, not by a few poor isolated priests, but with the help of an authority greater than that of Charlemagne; and lastly, the Slavonic race brought into unity of faith and aspirations, for its own greater glory. This transformation will be the greatest event of the century that shall see its accomplishment; it will change the face of the world.

Is there any foundation for such hopes? Come what may, St. Josaphat will always be the patron and model of the future apostles of the Union in Russia and in the whole Graeco-Slavonic world. By his birth, education, and studies, by the bent of his piety and all his habits of life, he resembled far more the Russian monks of the present day than the Latin prelates of his own time. He always desired the ancient liturgy of his Church to be preserved entire; and even to his last breath he carried it out lovingly, without the least alteration or diminution, just as the first apostles of the Christian faith had brought it from Constantinople to Kiev. May prejudices born of ignorance be obliterated; and then, despised though his name now is in Russia, St. Josaphat will no sooner be known than he will be loved and invoked by the Russians themselves.

On Graeco-Slavonian brethren cannot much longer turn a deaf ear to the invitations of the Sovereign Pontiff. Let us hope, then, that the day will come, and that before very long, when the wall of separation will crumble away for ever, and the same hymn of thanksgiving will echo at once under the dome of St. Peter's and the cupolas of Kiev and of St. Petersburg. (Dom Prosper Gueranger, The Liturgical Year: Time After Pentecost: Book VI, pp. 266-269.)

Can you understand now why Our Lady called for the conversion of Russia in the Cova da Iria near Fatima, Portugal, in 1917, as the fruit its consecration to her Sorrowful and Immaculate Heart?

Our Lady was not simply speaking about Communism, which had yet to take over Russia in its entirety, although its spirit was strong following the abdication of Czar Nicholas II and Empress Consort Alexander on March 15, 1917. Our Lady was referring also to the errors of Modernity wrought by Orthodoxy. Saint Josaphat understood the importance of Russia to the entirety of Catholic world order. He laid down his life to convert souls to bring about the conversion of this country that is so near and dear to the Sorrowful and Immaculate Heart of Mary.

Saint Josaphat laid down his very life in a manner described in the Divine Office today, his feast day:

In this dignity he relaxed nothing of his former manner of life; and had nothing so much at heart as the divine service and the salvation of the sheep entrusted to him. He energetically defended Catholic faith and unity, and laboured to the utmost of his power to bring back schismatics and heretics to communion with the See of Peter. The Sovereign Pontiff and the plenitude of his power he never ceased to defend, both by preaching and by writings full of piety and learning, against the most shameless calumnies and errors of the wicked. He vindicated episcopal rights, and restored ecclesiastical possessions which had been seized by laymen. Incredible was the number of heretics he won back to the bosom of mother Church; and the words of the pope bear witness how greatly he promoted the union of the Greek and Latin churches. His revenues were entirely expended in restoring the beauty of God's house, in building of dwellings for consecrated virgins, and in other pious works. So bountiful was he to the poor, that on one occasion, having nothing wherewith to supply the needs of a certain widow, he ordered his Omnophorion, or episcopal pallium, to be pawned.

The great progress made by the Catholic faith so stirred up the hatred of wicked men against the soldier of Christ, that they determined to put him to death. He knew what was threatening him; and foretold it when preaching to the people. As he was making his visitation at Vitebsk, the murderers broke into his house, striking and wounding all whom they found. Josaphat meekly went to meet them, and accosted them kindly, saying : "My little children, why do you strike my servants? If you have any complaint against me, here I am." Hereupon they rushed on him, overwhelmed him with blows, pierced him with their spears, and at length dispatched him with an axe and threw his body into the river. This took place on the twelfth of November, 1623, in the forty-third year of his age. His body, surrounded with a miraculous light, was rescued from the waters. The martyr's blood won a blessing first of all for his murderers; for, being condemned to death, they nearly all abjured their schism and repented of their crime. (As found in The Liturgical Year.)

The authentically incorrupt body of this great martyr, Saint Josaphat, was on display under an altar on the right transept of the Basilica of Saint Peter in Rome until a few years ago. The incorrupt body of this great saint who spent himself tirelessly for the conversion of the schismatic and heretical Orthodox was moved to a different, less prominent location in order to make way for the artificially preserved body of the thoroughly corrupt Angelo Roncalli/John XXIII, who promised silence about Communism in order to purchase the presence of "observers" from the schismatic and heretical Russian Orthodox Church at his "Second" Vatican Council. The aggiornamento of Angelo Roncalli that Jorge Mario Bergoglio continues to advance has nothing to do with the conversion of men and nations to the Social Reign of Christ the King and Mary our Immaculate Queen, thus helping to make more possible the madness of a world made mad by the overthrow of this sweet, gentle reign of our King and our Queen. We can never be party to silence on any point of doctrinal or moral truth in "exchange" for some concession given by those steeped in error and/or immorality. Not one compromise. Ever. For any reason.  We have not even to begun to suffer the full extent of the chastisements that await us for the crimes of the counterfeit church of conciliarism admitting, of course, that its very existence is a chastisement in and of itself.

God wants our attention at every moment of our lives as the consecrated slaves of His Blessed Mother's Sorrowful and Immaculate Heart. Does He have it in our own lives so that we can be better willing to accept whatever chastisements He sends us with joy and gratitude as we seek His ineffable Mercy in the Sacred Tribunal of Penance while understanding that He will not be mocked and the He is showing us very clearly that the day of His justice is drawing ever nearer.

Keep praying your Rosaries. Entrust all to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. Pray fervently to Saint Joseph, the Patron of the Universal Church and the Protector of the Faithful.

Cheer up. Worse is yet to come, both civilly and ecclesiastically. We must bear the cross of these times with joy and gratitude. It is a privilege to live in these times with such crosses. Each cross is our path to Heaven. Embrace it well and give all to Christ the King through the Sorrowful and Immaculate Heart of Mary, who will defeat all anti-Catholics in the world bar none.

All to thee, Blessed Mother. All to thy Sorrowful and Immaculate Heart. Jesus, Mary, and Joseph, we love you. Save souls!

Viva Cristo Rey! Vivat Christus Rex!

Immaculate Heart of Mary, pray for us now and the hour of our death. Amen.

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 Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior and Balthasar, pray for us.

Saint Joseph Kuncewicz, pray for us.


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