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                                   December 15, 2005

A License to Kill

by Thomas A. Droleskey

The needless review by a theological commission appointed by the Congregation for the Doctrine of the Faith to review the Church's traditional, although non-dogmatic, teaching on the existence of Limbo as the place where the souls of non-baptized infants so after their death has given rise to much commentary. The best of these commentaries has been written by Father Brian Harrison, O.S., and can be found in its complete version at Remnant Newspaper. An excerpt from Father Harrison's article was included in Do NOT Go Forth and Baptize, which was published on this site on December 5, 2005.

Father Harrison's well-researched article included this important quote from Pope Sixtus V's encyclical letter Effrænatam of 29 October 1588:

"For who would not detest a crime as execrable as this — a crime whose consequence is that not just bodies, but — still worse! — even souls, are, as it were, cast away? The soul of the unborn infant bears the imprint of God’s image! It is a soul for whose redemption Christ our Lord shed His precious blood, a soul capable of eternal blessedness and destined for the company of angels! Who, therefore, would not condemn and punish with the utmost severity the desecration committed by one who has excluded such a soul from the blessed vision of God? Such a one has done all he or she could possibly have done to prevent this soul from reaching the place prepared for it in heaven, and has deprived God of the service of this His own creature."

One of the horrors of abortion that we must never lose sight of is the fact that the souls of aborted babies are denied the possibility of being participants in Our Lord's Easter victory over the powers of sin and eternal death. This is a great triumph of the devil. While the souls of aborted babies may not be with him in Hell, the devil is quite happy that souls are denied the glory of the Beatific Vision for all eternity in Limbo. He will also do all in his evil to makes sure that those who have participated in the brutal murders of their children will persist in their sins and thus suffer the assurance of eternal hellfires if they do not repent of the roles they have played in the slaughter of the innocent.

Indeed, the absolutely incomprehensible number of the innocent human unborn who have been killed by surgical abortion alone, to say nothing of those killed by chemical abortifacients, will increase exponentially if the theological commission working under the auspices of the Congregation for the Doctrine of the Faith concludes that the traditional teaching on the existence of Limbo, taught by popes, including Pope Saint Pius X, should be eliminated in favor of the view that all unbaptized infants go to Heaven. The baby-killers and their apologists in the "medical" and "educational" communities, including "dissenters" who remain in absolute "good standing" in the Catholic Church, will seize on this to convince vulnerable women that it is better for them to spare their children the "miseries" of life by sending them straight to Heaven after their "unwanted" or "unexpected" lives have been "terminated" in the womb. The elimination of the traditional teaching on Limbo will be a veritable "license to kill" both bodies and souls.

Anyone who doubts that this will be the case should consider the following three cases:

A classmate of mine from Mount Saint Mary's Seminary, where I had studied briefly for the priesthood in the Fall of 1981 while taking a leave of absence from teaching at Nassau Community College, had me speak to his parish at the Newman Center at Wichita State University in Wichita, Kansas, in July of 1995. The priest, Monsignor James Conley, who has worked since early 1996 in the Congregation for the Bishops in the Vatican and who will likely be a bishop himself one day, played a recording of a message left on his telephone answering machine by the infamous late-term abortionist, George Tiller. Tiller left a message to request [then] Father Conley to ease the conscience of one of his "patients" by being present to baptize her baby either before or after its dismemberment. Father Conley did not, as I recall it, even return the phone call, no less participate in any way, shape or form in Tiller's bizarre request. If an abortionist felt it necessary to ease a "patient's" request to ease her conscience by baptizing a baby before or immediately after his execution, imagine, just imagine, if you will, how baby-killers will use a declaration from the Vatican that all non-baptized infants, including those killed by means of abortion, go to Heaven. Baby-killers and their sycophants will use that declaration to ease the consciences of women by assuring them that they are saving their children from the trials of this life by sending them straight to Heaven. More and more babies will be killed with wanton impunity as a result.

The second case involves a story related to us recently by Father Hector Bolduc, who offers the Immemorial Mass of Tradition at Saint Michael's Chapel in De Pere, Wisconsin. Father Bolduc explained to us that he had counseled two expectant mothers in New Hampshire who had been considering having abortions not to kill their children. He thought that the matter was settled, relieved that the women had decided to give birth to their children. It was some weeks later that he saw one of the women. She was no longer pregnant. She had killed her child. Father Bolduc asked her want happened, why she had changed her mind. The woman explained that she and her friend, who also had an abortion, had attended a "pro-life" talk given by the Most Reverend Gerald Christian, the Auxiliary Bishop of the Diocese of Manchester, New Hampshire, listening to him say that all aborted babies go straight to Heaven. She and her friend concluded that it would be far better to kill their babies than to have them "suffer" in this life. Anyone who doubts that instances of this sort will not increase as a result of the "elimination" of Limbo is a fool. (An effort on December 15, 2005, to reach Bishop Christian to have him comment on the aftermath of his lecture was unsuccessful. My phone call to his office was unreturned at the time of the posting of this article.)

The third case involves a former student of mine from Saint John's University in Jamaica, New York. She had been counseled by a Vincentian priest there to "use her conscience" when deciding whether she and her husband were "ready" for a child, explaining that a decision to have an abortion was one that she would have to make according to her own conscience. The priest did not tell her that it was an objectively evil act to kill her child. He did not seek to dissuade her from doing so. He was, as they say in the "new-speak" of Catholic moral relativism, "non-directional." Thus, she killed her baby, telling me about this some months later after she had recognized she had been wrong to do so and had sought out Absolution in the Sacrament of Penance. This is far, far from unusual on the campuses of Catholic colleges and universities. How much more emboldened will heretical professors and college chaplains be if the Vatican takes the totally unnecessary and harmful step of pronouncing on the "non-existence" of Limbo?

Unfortunately, it is the case that the license to kill bodies and souls that will be signed by Archbishop William Levada, Prefect of the Congregation for the Doctrine of the Faith and by the Holy Father himself, who is on record as being opposed to the existence of Limbo, is just a continuation of sordid aftermath of the Second Vatican Council, which has thrown into confusion and doubt practically every aspect of the Faith while those who foment actual, unmistakable dissent against articles contained in the Deposit of Faith have retained their good standing and their ability to mislead souls.

Just today, December 15, 2005, for instance, the forces in the United States Conference of Catholic Bishops that have done so much to undermine the integrity of the Faith among Catholics in this country, has released a review of a motion picture portraying a perverse relationship among two "cowboys" as being demonstrative of  "the need for love which everyone feels but few people can articulate." The review went on to say that while "while the actions taken by Ennis and Jack cannot be endorsed, the universal themes of love and loss ring true." The pro-homosexual bias of the revolutionaries who work within the confines of the United States Catholic Conference of Catholic Bishops, which has done so much to lead both bodies and souls into utter ruin and despair, is clearly on display in this heralding of a motion picturing portraying perversity in a sympathetic light. Those who engage in perverse acts with each other are not expressing "love" by doing things that offend God and wound their own immortal souls. Authentic love wills the good of others, the ultimate expression of which is the salvation of their immortal souls. That is, we do not love anyone else authentically if we do or say anything, either omission or commission, which in any way interferes with the salvation of their immortal souls. Those who persist in unrepentant sins of any kind, whether natural or unnatural, with others are not teaching us anything about "love." No, they are doing things that are destructive of their own souls and thus disruptive of order and sanctity in the lives of others and in society itself. The only love that this is expressive of is the love of evil. Period.

Support for the pro-homosexual agenda in this country (and elsewhere within the hierarchy of the Church in the world) coexists with a refusal to penalize those in public office who support the slaughter of the innocent unborn under cover of law. The laissez-faire attitude of most of the American bishops and priests concerning the daily carnage of the unborn has reached such a stage that the forces of evil have become more and more emboldened. The refusal of popes and bishops to discipline wayward Catholics in public life has made it more possible for the coercive power of the State to "force" institutions under the Church's nominal control to become active participants in the evils of our day, such as is happening now as the allegedly "pro-life" Governor of Massachusetts, Mitt Romney, a Mormon, refuses to stop the enforcement of a law that mandates that Catholic hospitals dispense an abortifacient pill. As I have noted before, many who work in Catholic hospitals would actually welcome being "forced" by the state to do things that they actually welcome and may have "winked at" without ever once being disciplined by any bishop for their participation in evil. Will the Archbishop of Boston, the Most Reverend Sean O'Malley, whose archdiocese was warned by the Papal Nuncio recently to discontinue its participation making babies available for adoption by "couples" engaged in unnatural acts in violation of the Sixth and Ninth Commandments, resist this unjust law? Will any bishop in this country call to the attention of his people and then heed the following words of Pope Leo XIII in Sapientiae Christianae, 1890:

But, if the laws of the State are manifestly at variance with the divine law, containing enactments hurtful to the Church, or conveying injunctions adverse to the duties imposed by religion, or if they violate in the person of the supreme Pontiff the authority of Jesus Christ, then, truly, to resist becomes a positive duty, to obey, a crime; a crime, moreover, combined with misdemeanor against the State itself, inasmuch as every offense leveled against religion is also a sin against the State. Here anew it becomes evident how unjust is the reproach of sedition; for the obedience due to rulers and legislators is not refused, but there is a deviation from their will in those precepts only which they have no power to enjoin. Commands that are issued adversely to the honor due to God, and hence are beyond the scope of justice, must be looked upon as anything rather than laws. You are fully aware, venerable brothers, that this is the very contention of the Apostle St. Paul, who, in writing to Titus, after reminding Christians that they are "to be subject to princes and powers, and to obey at a word," at once adds: "And to be ready to every good work." Thereby he openly declares that, if laws of men contain injunctions contrary to the eternal law of God, it is right not to obey them. In like manner, the Prince of the Apostles gave this courageous and sublime answer to those who would have deprived him of the liberty of preaching the Gospel: "If it be just in the sight of God to hear you rather than God, judge ye, for we cannot but speak the things which we have seen and heard."

Wherefore, to love both countries, that of earth below and that of heaven above, yet in such mode that the love of our heavenly surpass the love of our earthly home, and that human laws be never set above the divine law, is the essential duty of Christians, and the fountainhead, so to say, from which all other duties spring. The Redeemer of mankind of Himself has said: "For this was I born, and for this came I into the world, that I should give testimony to the truth." In like manner: "I am come to cast fire upon earth, and what will I but that it be kindled?'' In the knowledge of this truth, which constitutes the highest perfection of the mind; in divine charity which, in like manner, completes the will, all Christian life and liberty abide. This noble patrimony of truth and charity entrusted by Jesus Christ to the Church she defends and maintains ever with untiring endeavor and watchfulness.

Pope Leo XIII went on to say in that same encyclical letter that Catholics must respond to the errors of the day by being overtly Catholic in everything they say and do at all times, thereby fulfilling the mandate that was given unto to us at the moment we were brought to the baptismal font and incorporated as members of the one, true Church, outside of which there is no salvation:

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

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

The defense of the Catholic Faith must be undertaken only by a pope and bishops and priests. Each of us must do so, as Pope Leo went on to explain in Sapientiae Christianae:

No one, however, must entertain the notion that private individuals are prevented from taking some active part in this duty of teaching, especially those on whom God has bestowed gifts of mind with the strong wish of rendering themselves useful. These, so often as circumstances demand, may take upon themselves, not, indeed, the office of the pastor, but the task of communicating to others what they have themselves received, becoming, as it were, living echoes of their masters in the faith. Such co-operation on the part of the laity has seemed to the Fathers of the Vatican Council so opportune and fruitful of good that they thought well to invite it. "All faithful Christians, but those chiefly who are in a prominent position, or engaged in teaching, we entreat, by the compassion of Jesus Christ, and enjoin by the authority of the same God and Savior, that they bring aid to ward off and eliminate these errors from holy Church, and contribute their zealous help in spreading abroad the light of undefiled faith. Let each one, therefore, bear in mind that he both can and should, so far as may be, preach the Catholic faith by the authority of his example, and by open and constant profession of the obligations it imposes. In respect, consequently, to the duties that bind us to God and the Church, it should be borne earnestly in mind that in propagating Christian truth and warding off errors the zeal of the laity should, as far as possible, be brought actively into play.

How sad it is, therefore, that most Catholics are entirely ignorant of the summary of Catholic wisdom contained in the older papal encyclical letters. They are ignorant of the authentic patrimony of the Church because our popes and bishops and priests in the past forty years have been busy trying to base world peace and the role of the Church in securing that peace on such idiocies as Gaudium et Spes, a document that even some "conservative" Catholics have begun to question as being too benignly accepting of the false spirit of an evil age. Yes, even at this late date, with all of the empirical evidence of the Church's weakened position in the world, Pope Benedict XVI is invoking Gaudium et Spes in his January 1, 2006, World Day of Peace Message, ignoring entirely the Social Reign of Christ the King and the Triumph of the Immaculate Heart of Mary as the twin fruits of the perfect fulfillment of Our Lady's Fatima Message. Far from advancing "world peace," the Holy Father is inadvertently helping to retard the authentic peace in Christ that would be the world's, at least for a certain period, if only he believed in Our Lady's Fatima Message and had the courage to fulfill it completely.

Pope Pius XI spoke of what constitutes authentic peace in his first encyclical letter, Ubi Arcano Dei Consilio, issued on December 23, 1922:

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.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations.

It is possible to sum up all We have said in one word, "the Kingdom of Christ." For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one's life by the living according to His law and the imitating of His example. Jesus reigns over the family when it, modeled after the holy ideals of the sacrament of matrimony instituted by Christ, maintains unspotted its true character of sanctuary. In such a sanctuary of love, parental authority is fashioned after the authority of God, the Father, from Whom, as a matter of fact, it originates and after which even it is named. (Ephesians iii, 15) The obedience of the children imitates that of the Divine Child of Nazareth, and the whole family life is inspired by the sacred ideals of the Holy Family. Finally, Jesus Christ reigns over society when men recognize and reverence the sovereignty of Christ, when they accept the divine origin and control over all social forces, a recognition which is the basis of the right to command for those in authority and of the duty to obey for those who are subjects, a duty which cannot but ennoble all who live up to its demands. Christ reigns where the position in society which He Himself has assigned to His Church is recognized, for He bestowed on the Church the status and the constitution of a society which, by reason of the perfect ends which it is called upon to attain, must be held to be supreme in its own sphere; He also made her the depository and interpreter of His divine teachings, and, by consequence, the teacher and guide of every other society whatsoever, not of course in the sense that she should abstract in the least from their authority, each in its own sphere supreme, but that she should really perfect their authority, just as divine grace perfects human nature, and should give to them the assistance necessary for men to attain their true final end, eternal happiness, and by that very fact make them the more deserving and certain promoters of their happiness here below.

It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ -- "the peace of Christ in the Kingdom of Christ." It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ's kingdom, we will be working most effectively toward a lasting world peace.

Yes, I have quoted these passages from Ubi Arcano Dei Consilio many times in past articles. I know that. The more that the wisdom contained in these passages is ignored by popes, such as our current Holy Father, Pope Benedict XVI, the more that they need to repeated over and over and over again. We must work for the Social Reign of Christ the King and of Mary our Immaculate Queen as the fruit of the Triumph of Our Lady's Sorrowful and Immaculate Heart. Anything else winds up providing Modernists within the Church and the disciples of Modernity in the world more and more of a license to kill both bodies and souls. Everything else winds up providing Modernists with the Church and the disciples of Modernity in the world more and more of a license to kill both bodies and souls.

Saint Eusebius of Vercelli, whose feast is celebrated tomorrow, December 16, 2005, fought Arianism in the Church in his own day in the Fourth Century. He was exiled and calumniated for his having done so. We must exhibit the spirit of Saint Eusebius in own lives, remaining faithful to the authentic Tradition of the Church and supporting those priests who have sacrificed their good names and clerical careers and creature comforts to give us access to the fullness of the worship that is God's due and to the fullness of the Faith that He he gave to the Apostles and that has been handed down to us by them under the protection of the Third Person of the Blessed Trinity, the Holy Ghost.

It is more than the fate of unbaptized infants that is in limbo at present. It is the very integrity of the Faith that is in limbo at present. The confusion and ambiguity begotten by the Second Vatican Council and its aftermath is not of God. Clarity and certainty are of God. not ambiguity and confusion, to say nothing of outright rebellion against or ignoring of such immutable doctrines as the Social Reign of Christ the King.

In the face of the offenses given to God by those who ecclesiastical authority and by those who are on the front lines of Modernity's Revolution against Him and His Holy Church, we must remain steadfast in prayer to Our Lady's Sorrowful and Immaculate Heart, clinging to her as we assist at the Immemorial Mass of Tradition each day, entreating her in our Rosaries, imploring her to be the Queen of Mercy for us now and at the hour of our deaths.

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint Eusebius of Vercelli, pray for us.

Saint Philomena, pray for us.

Saint Catherine Laboure, pray for us.

Pope Saint Pius X, pray for us.

Blessed Jacinta, pray for us.

Blessed Francisco, pray for us.

Sister Lucia, pray for us.











































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