Thomas A. Droleskey
Each one of our sins is responsible for submitting Our Blessed Lord and Saviour Jesus Christ to the terrible sufferings that were imposed upon Him in His Sacred Humanity during His Passion and Death.
Our Lord sweated droplets of His Most Precious Blood from the capillaries in his extremities and his head as He saw the horror of each one of our sins and how He would have to come into contact with them, the very antithesis of His Sacred Divinity, to redeem us on the wood of the Holy Cross.
Our sins caused the Second Person of the Most Blessed Trinity made Man in His Most Blessed Mother's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, to be rejected by the votes of the crowd on Pontius Pilate's front porch, subjecting the God Who created us, Who was about to Redeem us and thus make possible our sanctification and salvation, the God Who has loved us from all eternity, to the unspeakable sorrow of being rejected by His own rational creatures.
Our sins caused the Son of Man to be scourged at the pillar with such ferocity and to lose such great quantities of His Most Precious Blood as to have killed Him had it not been the will of His Co-Equal Father in Heaven for Him to die on the gibbet of the Holy Cross.
Our sins caused Our Divine Redeemer to be spat upon and insulted by the crowd as He was beaten down by the Roman soldiers on the Via Dolorosa, the Via Crucis. Unspeakable pain pierced through His own Most Sacred Heart as He saw the Immaculate Heart of His Most Blessed Mother pierced with its Fourth Sword of Sorrow as He met her on the way to Calvary:
Everywhere the streets are thronged with multitudes setting in one tide to Calvary. Heralds at the corners of the streets blow their harsh trumpets, and proclaim the sentence to the people. Mary draws her veil around her. John and the Magdalen lean their broken hearts on hers, for they are faint and sick. What a journey for a Mother! She hardly takes note of the streets, but with their shadows they fling into her soul dim memories of the Pasch twenty-one years ago, and the three bitter days that followed it. She has taken her place, silent and still. She does not even tremble. Some tears flow as if spontaneously form her eyes. But her cheeks are red? Yes,--her tears were blood. The procession comes in sight; the tall horse of the centurion shows first, and leads the way. The trumpet sounds with a wailing clangor. The women look from the lattices above. She sees the thieves, the crosses every thing,--and yet only one thing, Himself. As He draws nigh, the peace of her heart grows deeper. It could not help it; god was approaching, and peace went before Him. Never had maternal love sat on such a throne as that one in Mary's heart. The anguish was unutterable. God, who knows the number of the sands of the sea, knows it. Now Jesus had come up to her. He halts for a moment. He lifts the one hand that is free, and clears the blood from His eyes. Is it to see her? Rather, that she may see Him, His look of sadness, His look of love. She approaches to embrace Him. The soldiers thrust her rudely back. Oh, misery! and she is His Mother too! For a moment she reeled with the push, and then again was still, her eyes fixed on His, His eyes fixed on hers; such a link, such an embrace, such an outpouring of love, such an overflow of sorrow! Has has less strength than she? See! He staggers, is overweighed by the burden of the ponderous Cross, and falls with a dull dead sound upon the street, like the clank of falling wood. She sees it. The God of heaven and earth is down. Men surround Him, like butchers round a fallen beast; they kick Him, beat Him, swear horrible oaths at Him, drag Him up again with cruel ferocity. It is His third fall. She sees it. He is her Babe of Bethlehem. She is helpless. She cannot get near. Omnipotence held her heart fast. In a peace far beyond man's understanding, she followed slowly on Calvary, Magdalen and John beside themselves with grief, but feeling as if grace went out from her blue mantle enabling them also to live with broken hearts. The fourth dolor is accomplished; but alas! we only see the outside of things. (Father Frederick Faber, The Foot of the Cross, pp. 207-208.)
Our sins caused Our Saviour to be Crucified as He shed every single drop of His Most Precious Blood to pay back in His own Sacred Humanity the debt that we owed Him in His Infinity as God because of our sins, paying this debt back not out of compulsion but out of His ineffable love for each one of us. Just as he beheld each one of our sins in His Agony in the Garden the night before, Our Blessed Lord and Saviour Jesus Christ beheld and redeemed each moment of our lives. Nothing that we suffer is the equal of what one of our least Venial Sins caused Him to suffer in His Sacred Humanity during His Passion and Death. Nothing.
Our Lady appeared to Jacinta and Francisco Marto and their cousin, Lucia dos Santos, in the Cova da Iria near Fatima, Portugal, ninety-one years ago yesterday, that is, on October 13, 1917, telling them to pray the Rosary and not to offend God any more:
"I want to tell you that a chapel is to be built here in my honour. I am the Lady of the Rosary. Continue always to pray the Rosary every day. The war is going to end, and the soldiers will soon return to their homes."
Lucia made some requests, being informed that people must amend their lives and ask forgiveness of their sins if they wanted healings or conversions. "Do not offend the Lord our God any more, because He is already so much offended." (Mary's words at Fatima)
Yes, God is much offended by means of our own sins, which is why we must not only be conscious of doing the penances assigned to us by a true bishop or a true priest in the Sacred Tribunal of Penance as the condition of the Absolution he imparts upon as as he acts in persona Christi but of living penitentially by voluntarily embracing various penances and offering them to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary in reparation for our sins and those of the whole world. We have cause to weep over our sins when we realize how much they caused Our Divine Redeemer and His Most Blessed Mother to suffer for our sakes. We should have that same sorrow over the way in which the sins of the conciliarists offend God and cause such injury to the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross on Good Friday.
Nothing but sorrow can fill the heart of any believing Catholic upon reading this series of incredible "interventions" made by several of the conciliar "bishops" at the world "synod of bishops" being held at the Basilica of Saint Paul Outside-the-Walls in Rome, Italy. I thank Mr. Mark Stabinski for sending me these posts, noting that it is indeed quite saddening to have to read and comment upon them.
The first post included a reference to George "Cardinal" Pell, the conciliar "archbishop" of Sydney, Australia, who extolled the travesty called "World Youth Day" that took place in his archdiocese nearly three months ago now:
This morning, Australian Cardinal George Pell made mention of World Youth Day in Sydney this past July and struck a chord in the minds and hearts of many of the synod fathers who either participated in this event or sent young people from various parts of the globe to that land Down Under. Several synod fathers have made mention of World Youth Days in their presentations from the first day of the synod, calling these world events "privileged moments" of sowing seeds of Scriptures among the young people of the world. (by Father Thomas Rosica, CSB,
Ah, yes, World Youth Day. Who can ever forget the sights and sounds from Hell that gave a sterling testimony to the cacophony that is conciliarism as part of the One World Ecumenical Church?
Our Blessed Lord and Saviour Jesus Christ was not much offended by the spectacles from Hell that were sanctioned by a man claiming, albeit falsely, to be His Vicar on earth, was He?
Not to be outdone in offending Our Blessed Lord and Saviour Jesus Christ as the Sorrowful and Immaculate Heart of His Most Blessed Mother is grieved unspeakably, Jean-Louis "Cardinal" Tauran, President of the "Pontifical" Council for Interreligious Dialogue, discussed how the books of false religions, each of which is loathed by God, by the way, are "sacred," thus showing himself to be a blasphemer while he denies, quite boldly, that he is engaged in any kind of irenism or syncretism:
The Word has always had a decisive role in the understanding of religious phenomenon. A patrimony of spiritual experiences was created, little by little. It was transmitted and interpreted. Thus, the Sacred Books were born. All the great religions have their own Sacred Books. Islam, in particular, is considered by its adepts as the “Religion of the Book” par excellence.
These books are qualified by the term “sacred” because those reading them consider them as coming from Elsewhere, transmitted by inspired persons and revealing something of the mystery of a visible and invisible world.
From these religions, Christians can learn much, even if Christianity would not be included in the “religions of the Book”. It would be opportune for future priests, religious persons and pastoral agents to be formed in the direct reading of the founding texts of other religions rather than limiting themselves to a commentary on them.
But it is just as important to proclaim the Bible to our partners in interreligious dialogue, in particular our hermeneutic approach to the sacred text.
In sharing our respective spiritual patrimonies, without irenism or syncretism, we will be lead to discover that we are all men and women desiring to be taught by God. (http://www.zenit.org/article-23912?l=english.)
Christians can "learn much" from "these religions"? Has not the Catholic Church known all about these false religions and their false doctrines as she has been guided by God the Holy Ghost to seek with urgency the unconditional conversion of their adherents to her maternal bosom, seeking to eradicate their false books and false symbols from the very face of this earth?
Consider this simple reiteration of Catholic teaching against the heresy of "interreligious dialogue" as written by Bishop George Hay over two hundred years ago now:
A. The spirit of Christ, which dictated the Holy Scriptures, and the spirit which animates and guides the Church of Christ, and teaches her all truth, is the same; and therefore in all ages her conduct on this point has been uniformly the same as what the Holy Scripture teaches. She has constantly forbidden her children to hold any communication, in religious matters, with those who are separated from her communion; and this she has sometimes done under the most severe penalties. In the apostolical canons, which are of very ancient standing, and for the most part handed down from the apostolical age, it is thus decreed: "If any bishop, or priest, or deacon, shall join in prayers with heretics, let him be suspended from Communion". (Can. 44)
Also, "If any clergyman or laic shall go into the synagogue of the Jews, or the meetings of heretics, to join in prayer with them, let him be deposed, and deprived of communion". (Can. 63)
So also, in one of her most respected councils, held in the year 398, at which the great St. Augustine was present, she speaks thus: "None must either pray or sing psalms with heretics; and whosoever shall communicate with those who are cut off from the Communion of the Church, whether clergyman or laic, let him be excommunicated". (Coun. Carth. iv. 72 and 73)
The same is her language in all ages; and in this she shows herself to be the true mother, who will not suffer her children to be divided. She knows her heavenly spouse has declared that "no man can serve two masters; we cannot serve God and Mammon;" and therefore she must either have them to be hers entirely, or she cannot acknowledge them as such. She knows His holy apostle has protested that there can be no "participation, no fellowship, no concord, no pact, no agreement between the faithful and the unbeliever;" and therefore she never can allow any of her faithful children to have any religious communication with those of a false religion and corrupted Faith. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)
Pope Pius XI had a few things to say about this subject matter in Mortalium Animos, January 6, 1928:
This being so, it is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall We suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth. Jesus Christ sent His Apostles into the whole world in order that they might permeate all nations with the Gospel faith, and, lest they should err, He willed beforehand that they should be taught by the Holy Ghost:[ has then this doctrine of the Apostles completely vanished away, or sometimes been obscured, in the Church, whose ruler and defense is God Himself? If our Redeemer plainly said that His Gospel was to continue not only during the times of the Apostles, but also till future ages, is it possible that the object of faith should in the process of time become so obscure and uncertain, that it would be necessary to-day to tolerate opinions which are even incompatible one with another? If this were true, we should have to confess that the coming of the Holy Ghost on the Apostles, and the perpetual indwelling of the same Spirit in the Church, and the very preaching of Jesus Christ, have several centuries ago, lost all their efficacy and use, to affirm which would be blasphemy. But the Only-begotten Son of God, when He commanded His representatives to teach all nations, obliged all men to give credence to whatever was made known to them by "witnesses preordained by God," and also confirmed His command with this sanction: "He that believeth and is baptized shall be saved; but he that believeth not shall be condemned." These two commands of Christ, which must be fulfilled, the one, namely, to teach, and the other to believe, cannot even be understood, unless the Church proposes a complete and easily understood teaching, and is immune when it thus teaches from all danger of erring. In this matter, those also turn aside from the right path, who think that the deposit of truth such laborious trouble, and with such lengthy study and discussion, that a man's life would hardly suffice to find and take possession of it; as if the most merciful God had spoken through the prophets and His Only-begotten Son merely in order that a few, and those stricken in years, should learn what He had revealed through them, and not that He might inculcate a doctrine of faith and morals, by which man should be guided through the whole course of his moral life.
To assert that Catholics can engage in "dialogue" with adherents of false religions without seeking urgency their unconditional conversion to the true Faith is to imply, at the very least, that those who adhere to false religions are in no jeopardy whatsoever of losing their immortal souls for all eternity, that they can be "saved" by a faithful adherence to their false beliefs. No one can be saved in, by or through a false religion. False religions have the power to save no one. Each is from Hell and does the work of the devil to lead souls there for all eternity.
Great saints, who sought the conversion of infidels and the eradication of every vestige of their false religions, understood this simple fact.
The great Saint Benedict of Nursia, who lived on Mount Subiaco before he established his monastery at Monte Cassino, after whom Ratzinger has taken his "papal" name, mind you, must have been one of those "hotheads" who did not consider pagan idols to be sacred. Pope Pius XII, writing in Fulgens Radiatur, March 21, 1947, explained in the most admiring of terms how Saint Benedict himself burned a temple of Apollo to the ground!
But while things started very favorably, as We said, and yielded rich and salutary results, promising still greater in the future, Our saint with the greatest grief of soul, saw a storm breaking over the growing harvest, which an envious spirit had provoked and desires of earthly gain had stirred up. Since Benedict was prompted by divine and not human counsel, and feared lest the envy which had been aroused mainly against himself should wrongfully recoil on his followers, "he let envy take its course, and after he had disposed of the oratories and other buildings -- leaving in them a competent number of brethren with superiors -- he took with him a few monks and went to another place". Trusting in God and relying on His ever present help, he went south and arrived at a fort "called Cassino situated on the side of a high mountain . . .; on this stood an old temple where Apollo was worshipped by the foolish country people, according to the custom of the ancient heathens. Around it likewise grew groves, in which even till that time the mad multitude of infidels used to offer their idolatrous sacrifices. The man of God coming to that place broke the idol, overthrew the altar, burned the groves, and of the temple of Apollo made a chapel of St. Martin. Where the profane altar had stood he built a chapel of St. John; and by continual preaching he converted many of the people thereabout".
Perhaps Saint Benedict would be reprimanded as a "hothead" by Antipope Benedict XVI. Saint Benedict was, however, responding as a Catholic to defend the honor and majesty and glory of God against the idol worship.
Saint Francis Xavier must have been another one of those "hotheads," a missionary who believed that it was necessary to spend himself tirelessly in the baptizing of the heathens and in the utter destruction of everything to do with the false religions from which they were converted. Although a little over one thousand years separated Saint Benedict and Saint Francis Xavier, both were driven by the same, immutable sensus Catholicus that understands God's own revulsion of false religions and His desire to rescue people from them by means of their unconditional conversion to the Catholic Church, His own true Church:
As to the numbers who become Christians, you may understand them from this, that it often happens to me to be hardly able to use my hands from the fatigue of baptizing: often in a single day I have baptized whole villages. Sometimes I have lost my voice and strength altogether with repeating again and again the Credo and the other forms. The fruit that is reaped by the baptism of infants, as well as by the instruction of children and others, is quite incredible. These children, I trust heartily, by the grace of God, will be much better than their fathers. They show an ardent love for the Divine law, and an extraordinary zeal for learning our holy religion and imparting it to others. Their hatred for idolatry is marvellous. They get into feuds with the heathen about it, and whenever their own parents practise it, they reproach them and come off to tell me at once. Whenever I hear of any act of idolatrous worship, I go to the place with a large band of these children, who very soon load the devil with a greater amount of insult and abuse than he has lately received of honor and worship from their parents, relations, and acquaintances. The children run at the idols, upset them, dash them down, break them to pieces, spit on them, trample on them, kick them about, and in short heap on them every possible outrage. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)
Saint Francis Xavier went on to explain that the Brahmins, whose latter day disciples are slaughtering Christians in various parts of India this very day, were people of malice and cunning, not people to be admired:
We have in these parts a class of men among the pagans who are called Brahmins. They keep up the worship of the gods, the superstitious rites of religion, frequenting the temples and taking care of the idols. They are as perverse and wicked a set as can anywhere be found, and I always apply to them the words of holy David, "from an unholy race and a wicked and crafty man deliver me, O Lord." They are liars and cheats to the very backbone. Their whole study is, how to deceive most cunningly the simplicity and ignorance of the people. They give out publicly that the gods command certain offerings to be made to their temples, which offerings are simply the things that the Brahmins themselves wish for, for their own maintenance and that of their wives, children, and servants. Thus they make the poor folk believe that the images of their gods eat and drink, dine and sup like men, and some devout persons are found who really offer to the idol twice a day, before dinner and supper, a certain sum of money. The Brahmins eat sumptuous meals to the sound of drums, and make the ignorant believe that the gods are banqueting. When they are in need of any supplies, and even before, they give out to the people that the gods are angry because the things they have asked for have not been sent, and that if the people do not take care, the gods will punish them by slaughter, disease, and the assaults of the devils. And the poor ignorant creatures, with the fear of the gods before them, obey them implicitly. These Brahmins have barely a tincture of literature, but they make up for their poverty in learning by cunning and malice. Those who belong to these parts are very indignant with me for exposing their tricks. Whenever they talk to me with no one by to hear them they acknowledge that they have no other patrimony but the idols, by their lies about which they procure their support from the people. They say that I, poor creature as I am, know more than all of them put together.
They often send me a civil message and presents, and make a great complaint when I send them all back again. Their object is to bribe me to connive at their evil deeds. So they declare that they are convinced that there is only one God, and that they will pray to Him for me. And I, to return the favor, answer whatever occurs to me, and then lay bare, as far as I can, to the ignorant people whose blind superstitions have made them their slaves, their imposture and tricks, and this has induced many to leave the worship of the false gods, and eagerly become Christians. If it were not for the opposition of the Brahmins, we should have them all embracing the religion of Jesus Christ. (St. Francis Xavier: Letter from India, to the Society of Jesus at Rome, 1543.)
In other words, ladies and gentlemen, Saint Francis Xavier was not sending any "Happy Diwali" messages to the Hindus as do representatives of the counterfeit church of conciliarism each year.
Saint Francis Xavier wrote a letter to Saint Ignatius of Loyola in 1549 about the effects of paganism on the character of the Indian people:
My own and only Father in the Heart of Christ, I think that the many letters from this place which have lately been sent to Rome will inform you how prosperously the affairs of religion go on in these parts, through your prayers and the good bounty of God. But there seem to be certain things which I ought myself to speak about to you; so I will just touch on a few points relating to these parts of the world which are so distant from Rome. In the first place, the whole race of the Indians, as far as I have been able to see, is very barbarous; and it does not like to listen to anything that is not agreeable to its own manners and customs, which, as I say, are barbarous. It troubles itself very little to learn anything about divine things and things which concern salvation. Most of the Indians are of vicious disposition, and are adverse to virtue. Their instability, levity, and inconstancy of mind are incredible; they have hardly any honesty, so inveterate are their habits of sin and cheating. We have hard work here, both in keeping the Christians up to the mark and in converting the heathen. And, as we are your children, it is fair that on this account you should take great care of us and help us continually by your prayers to God. You know very well what a hard business it is to teach people who neither have any knowledge of God nor follow reason, but think it a strange and intolerable thing to be told to give up their habits of sin, which have now gained all the force of nature by long possession. (Saint Francis Xavier, Letter on the Missions, to St. Ignatius de Loyola, 1549.)
It should be added that some of the worst purveyors of pornography are Indian immigrants to the United States of America who run convenience stores. They have not given up their own habits of sin. They are indeed profiting handsomely from those habits of sin under the guise of the First Amendment to the United States Constitution's falsehoods of "freedom of speech" and "freedom of press" and "free exercise of religion." And no conciliarist would dare say that the commitment of this Hindu devil worshipers, for whose conversion we must pray daily, is the result of the diabolical evil called Hinduism.
"Cardinal" Jean-Louis Tauran was himself not to be outdone in the work of apostasy underway at the world synod of conciliar "bishops." He had lots of company, including "Archbishop" Stanislaus Gadecki, the conciliar "archbishop" of Poznan, Poland, who repeated the conciliarist heresy that the dead, false religion of Talmudic Judaism is a source of "salvation" for its adherents:
In Number 55 of the Instrumentum Laboris, titled “The Word of God: Source of Dialogue between Christians and Jews”, we read: “Special attention is given to the Jewish people. Christians and Jews are both children of Abraham, grounded in the same Covenant, because God, who is always faithful to his promises, has not revoked the first Covenant (cf. Rm 9:4; 11:29). Nevertheless, that which is not touched upon in this number is the question of the uniqueness and salvific universality of Jesus Christ before the Hebrew people.
The No to the Christian Mission in Relationship to the Hebrews
On one hand, we know well the exposition of Dominus Iesus, which declares that the grace of God --which, according to our faith, is the grace of Jesus Christ -- is available to all. Consequently, the Church believes that Judaism, that is the faithful response of the Hebrew people to God’s irrevocable Covenant, is for it a source of salvation, because God is faithful to His promises.Such a mission, in the strict sense, cannot be used in speaking of the Hebrews, who believe in a one and true God. As a result, no Catholic organization for the mission to the Hebrew people exists.
The Uniqueness and Salvific Universality of Jesus Christ
On the other hand, it must be said that many Catholics do not know how to reconcile the no to the Christian mission in relationship to the Hebrews with the witness from apostolic times, which clearly show that the presence of the apostolic mission was directed precisely to the Hebrews.
In the New Testament, the universal salvific will of God is closely connected to the unique mediation of Christ: “[God] wants everyone to be saved and reach full knowledge of the truth. For there is only one God, and there is only one mediator between God and humanity, himself a human being, Christ Jesus, who offered himself as a ransom for all” (1 Tm 2:4-6).
It was in the awareness of the one universal gift of salvation offered by the Father through Jesus Christ in the Spirit (cf. Ep 1:3-14), that the first Christians turned to the Jewish people, showing them the fulfillment of salvation that went beyond the Law, they confronted the pagan world of their time, which inspired to salvation through a plurality of saviors. (Dominus Iesus, 13). (http://www.zenit.org/article-23912?l=english.)
Yes, "Archbishop" Gadecki, many Catholics do not know how to reconcile the "no" to "the Christian mission in relationship to the Hebrews with the witness from apostolic times, which clearly show that the presence of the apostolic mission was directed precisely to the Hebrews." It is impossible to reconcile your apostasy, which betrays God and the eternal good of the Jewish people for whom He died on the wood of the Holy Cross, with the Catholic Faith. It is impossible to reconcile these words of the first pope with your own betrayal of God and the cause of the sanctification and salvation of the souls for whom He shed every single drop of His Most Precious Blood on the wood of the Holy Cross:
Ye men of Judea, and all you that dwell in Jerusalem, be this known to you, and with your ears receive my words. For these are not drunk, as you suppose, seeing it is but the third hour of the day:
But this is that which was spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord,) I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And upon my servants indeed, and upon my handmaids will I pour out in those days of my spirit, and they shall prophesy. And I will shew wonders in the heaven above, and signs on the earth beneath: blood and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord come.
And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs, which God did by him, in the midst of you, as you also know: This same being delivered up, by the determinate counsel and foreknowledge of God, you by the hands of wicked men have crucified and slain. Whom God hath raised up, having loosed the sorrows of hell, as it was impossible that he should be holden by it. For David saith concerning him: I foresaw the Lord before my face: because he is at my right hand, that I may not be moved.
For this my heart hath been glad, and any tongue hath rejoiced: moreover my flesh also shall rest in hope. Because thou wilt not leave my soul in hell, nor suffer thy Holy One to see corruption. Thou hast made known to me the ways of life: thou shalt make me full of joy with thy countenance. Ye men, brethren, let me freely speak to you of the patriarch David; that he died, and was buried; and his sepulchre is with us to this present day. Whereas therefore he was a prophet, and knew that God hath sworn to him with an oath, that of the fruit of his loins one should sit upon his throne.
Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption. This Jesus hath God raised again, whereof all we are witnesses. Being exalted therefore by the right hand of God, and having received of the Father the promise of the Holy Ghost, he hath poured forth this which you see and hear. For David ascended not into heaven; but he himself said: The Lord said to my Lord, sit thou on my right hand, Until I make thy enemies thy footstool.
Therefore let all the house of Israel know most certainly, that God hath made both Lord and Christ, this same Jesus, whom you have crucified. Now when they had heard these things, they had compunction in their heart, and said to Peter, and to the rest of the apostles: What shall we do, men and brethren? But Peter said to them: Do penance, and be baptized every one of you in the name of Jesus Christ, for the remission of your sins: and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are far off, whomsoever the Lord our God shall call. And with very many other words did he testify and exhort them, saying: Save yourselves from this perverse generation
They therefore that received his word, were baptized; and there were added in that day about three thousand souls. And they were persevering in the doctrine of the apostles, and in the communication of the breaking of bread, and in prayers. And fear came upon every soul: many wonders also and signs were done by the apostles in Jerusalem, and there was great fear in all. And all they that believed, were together, and had all things common. Their possessions and goods they sold, and divided them to all, according as every one had need. (Acts 2: 14-41.)
Saint John Chrysostom knew that there was no reconciling a dead religion to the true Faith, denouncing anyone who would contend that Judaism was a source of salvation following Our Lord's Redemptive Act on the wood of the Holy Cross:
Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. "You had a harlot's brow; you became shameless before all". Where a harlot has set herself up, that place is a brothel. But the synagogue is not only a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said: "Your house has become for me the den of a hyena". He does not simply say "of wild beast", but "of a filthy wild beast", and again: "I have abandoned my house, I have cast off my inheritance". But when God forsakes a people, what hope of salvation is left? When God forsakes a place, that place becomes the dwelling of demons. . . .
7) The Jews frighten you as if you were little children, and you do not see it. Many wicked slaves show frightening and ridiculous masks to youngsters-the masks are not frightening by their nature, but they seem so to the children's simple minds-and in this way they stir up many a laugh. This is the way the Jews frighten the simpler-minded Christians with the bugbears and hobgoblins of their shrines. Yet how could their ridiculous and disgraceful synagogues frighten you? Are they not the shrines of men who have been rejected, dishonored, and condemned? Saint John Chrysostom: Eight Homilies Against the Jews
Care to denounce Saint John Chrysostom, "Archbishop" Gadecki? Come on, be a man. Denounce Saint John Chrysostom as you betray God and the cause of the eternal salvation of those who adhere to the blasphemous Talmud.
Care to denounce Pope Eugene IV and the Council of Florence's infallible declaration in Cantate Domino, 1442, "Archbishop" Gadecki?
It [the Holy Roman Catholic Church] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.
Was God the Holy Ghost wrong to have directed Pope Eugene IV and the Council of Florence to issue Cantate Domino, "Archbishop" Gadecki?
Was Pope Saint Pius X one of those Catholics who found it difficult to "reconcile" your apostate views with the actual truth of the Catholic Faith when he said the following to the founder of international Zionism, Theodore Herzl, on January 25, 1904, "Archbishop" Gadecki?
POPE: We are unable to favor this movement [of Zionism]. We cannot prevent the Jews from going to Jerusalem—but we could never sanction it. The ground of Jerusalem, if it were not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church I cannot answer you otherwise. The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.
HERZL: [The conflict between Rome and Jerusalem, represented by the one and the other of us, was once again under way. At the outset I tried to be conciliatory. I said my little piece. . . . It didn’t greatly impress him. Jerusalem was not to be placed in Jewish hands.] And its present status, Holy Father?
POPE: I know, it is disagreeable to see the Turks in possession of our Holy Places. We simply have to put up with it. But to sanction the Jewish wish to occupy these sites, that we cannot do.
HERZL: [I said that we based our movement solely on the sufferings of the Jews, and wished to put aside all religious issues].
POPE: Yes, but we, but I as the head of the Catholic Church, cannot do this. One of two things will likely happen. Either the Jews will retain their ancient faith and continue to await the Messiah whom we believe has already appeared—in which case they are denying the divinity of Jesus and we cannot assist them. Or else they will go there with no religion whatever, and then we can have nothing at all to do with them. The Jewish faith was the foundation of our own, but it has been superceded by the teachings of Christ, and we cannot admit that it still enjoys any validity. The Jews who should have been the first to acknowledge Jesus Christ have not done so to this day.
HERZL: [It was on the tip of my tongue to remark, “It happens in every family: no one believes in his own relative.” But, instead, I said:] Terror and persecution were not precisely the best means for converting the Jews. [His reply had an element of grandeur in its simplicity:]
POPE: Our Lord came without power. He came in peace. He persecuted no one. He was abandoned even by his apostles. It was only later that he attained stature. It took three centuries for the Church to evolve. The Jews therefore had plenty of time in which to accept his divinity without duress or pressure. But they chose not to do so, and they have not done it yet.
HERZL: But, Holy Father, the Jews are in a terrible plight. I do not know if Your Holiness is aware of the full extent of their tragedy. We need a land for these harried people.
POPE: Must it be Jerusalem?
HERZL: We are not asking for Jerusalem, but for Palestine—for only the secular land.
POPE: We cannot be in favor of it.
[Editor Lowenthal interjects here] Here unrelenting replacement theology is plainly upheld as the norm of the Roman Catholic Church. Further, this confession, along with the whole tone of the Pope in his meeting with Herzl, indicates the perpetuation of a doctrinal emphasis that has resulted in centuries of degrading behavior toward the Jews. However, this response has the “grandeur” of total avoidance of that which Herzl had intimated, namely that the abusive reputation of Roman Catholicism toward the Jews was unlikely to foster conversion. Further, if, “It took three centuries for the Church to evolve,” it was that very same period of time that it took for the Church to consolidate and launch its thrust of anti-Semitism through the following centuries.
HERZL: Does Your Holiness know the situation of the Jews?
POPE: Yes, from my days in Mantua, where there are Jews. I have always been in friendly relations with Jews. Only the other evening two Jews were here to see me. There are other bonds than those of religion: social intercourse, for example, and philanthropy. Such bonds we do not refuse to maintain with the Jews. Indeed we also pray for them, that their spirit see the light. This very day the Church is celebrating the feast of an unbeliever who became converted in a miraculous manner—on the road to Damascus. And so if you come to Palestine and settle your people there, we will be ready with churches and priests to baptize all of you.
Come on, "Archbishop" Gadecki, stand up. Say it for one and all to hear clearly. Tell us that you believe that Poe Saint Pius X was wrong when he said:
The Jewish faith was the foundation of our own, but it has been superceded by the teachings of Christ, and we cannot admit that it still enjoys any validity. The Jews who should have been the first to acknowledge Jesus Christ have not done so to this day.
For you to be right, "Archbishop" Gadecki, every pope prior to the "election" of Angelo Roncalli/John XXIII had to be wrong. That is what is impossible, "Archbishop" Gadecki. Truth does not change. The Catholic Church is spotless and immaculate, free from every contagion of error. And you cannot claim any refuge by adverting to Joseph Ratzinger/Benedict's condemned notion of dogmatic truth (that the particular expressions of dogma become "obsolete" as men form new relationships with the "core" of dogmatic pronouncements over the course of time). The [First] Vatican Council, Pope Saint Pius X's Pascendi Dominci Gregis, September 8, 1907, and his The Oath Against Modernism, September 1, 1910, and Pope Pius XII's Humani Generis, August 12, 1950, give you utterly no ground on which to stand to make such an apostate contention, contrary even to natural reason and logic, to support the apostasy that Judaism is a means of salvation for its adherents following the tearing of the curtain in two from top to bottom in the Temple following the death of Our Blessed Lord and Saviour Jesus Christ on the wood of the Holy Cross on Good Friday.
Hence, that meaning of the sacred dogmata is ever to be maintained which has once been declared by Holy Mother Church, and there must never be an abandonment of this sense under the pretext or in the name of a more profound understanding.... If anyone says that it is possible that at some given time, given the advancement of knowledge, a sense may be assigned to the dogmata propounded by the Church which is different from that which the Church has always understood and understands: let him be anathema. [Vatican Council, 1870.]
Hence it is quite impossible [the Modernists assert] to maintain that they [dogmatic statements] absolutely contain the truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sense in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sense. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself. In like manner he who believes can avail himself of varying conditions. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. Here we have an immense structure of sophisms which ruin and wreck all religion.
It is thus, Venerable Brethren, that for the Modernists, whether as authors or propagandists, there is to be nothing stable, nothing immutable in the Church. Nor, indeed, are they without forerunners in their doctrines, for it was of these that Our predecessor Pius IX wrote: "These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts." On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ''Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason"; and condemned still more solemnly in the Vatican Council: ''The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth." Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. For the same Council continues: "Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals, and in the mass, in the believer and in the whole Church, throughout the ages and the centuries -- but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation." (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)
Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. . . .
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. (The Oath Against Modernism, September 1, 1910.)
These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.
In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.
Moreover they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.
It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it. The contempt of doctrine commonly taught and of the terms in which it is expressed strongly favor it. Everyone is aware that the terminology employed in the schools and even that used by the Teaching Authority of the Church itself is capable of being perfected and polished; and we know also that the Church itself has not always used the same terms in the same way. It is also manifest that the Church cannot be bound to every system of philosophy that has existed for a short space of time. Nevertheless, the things that have been composed through common effort by Catholic teachers over the course of the centuries to bring about some understanding of dogma are certainly not based on any such weak foundation. These things are based on principles and notions deduced from a true knowledge of created things. In the process of deducing, this knowledge, like a star, gave enlightenment to the human mind through the Church. Hence it is not astonishing that some of these notions have not only been used by the Oecumenical Councils, but even sanctioned by them, so that it is wrong to depart from them. (Pope Pius XII, Humani Generis, August 12, 1950.)
Oh, there were other interventions contained in the posts sent to me by Mr. Stabinski, including one from Ivan "Cardinal" Dias who also praised "interreligious dialogue" and blasphemed when he praised the "good" in false religions. Another intervention, by "Archbishop" Sean Baptist Brady of Armargh, Northern Ireland, who praised the "contributions" made by Protestant Biblical "scholarship" (!). Yet another was made
Nasrallah Pierre "Cardinal" Sfeir, the Patriarch in Antioch of the Maronite Rite, who had kind words to say about Mohammedanism and quoted Joseph Ratzinger/Benedict XVI's favorable remarks about the blasphemous and sacrilegious Assisi Day of World Peace held by Karol Wojtyla/John Paul in 1986. These men are devoid of the Catholic Faith, and barring a miracle, for which we must pray, they will die without the Catholic Faith, die as apostates committed to the false religion of conciliarism and committed to promoting all of the outrages to God and mystical scourgings of His Church Militant on earth that have metastasized in the past forty to fifty years quite malignantly.
In the midst of all of this apostasy as Our Blessed Lord and Saviour Jesus Christ is scourged mystically and His Most Blessed Mother's Sorrowful and Immaculate Heart is grieved so very much, there is great hope being given unto us. Great hope.
It was our privilege last week to be at the ordination to the Holy Priesthood of Fathers Bernard Welp, CMRI, and Alexander Kryssov by His Excellency Bishop Mark A. Pivarunas at Mount Saint Michael's Church in Spokane, Washington. It was our further privilege yesterday, October 13, 2008, the Feast of Saint Edward the Confessor, an exemplar of the Social Reign of Christ the King, and the ninety-first anniversary of the Miracle of the Sun during Our Lady's final apparition in the Cova da Iria near Fatima, Portugal, to assist at Father Kryssov's first Solemn High Mass, at which the Very Reverend Casimir Puskorius, the Rector of Mount Saint Michael's Church, preached a most eloquent and moving sermon about Father Kryssov's journey from unbelief to the Faith.
Father Kryssov himself wrote about his story when he was a seminarian two years ago:
"The story of my spiritual journey begins when I was a student at the University of Moscow being educated like all the other people in the Soviet Union. I did think a lot about God, but I never read the Gospels or any other religious books. One day I realized that I truly did believe in God, but I needed a church. Although I knew there were many Orthodox Churches in Moscow, I was sure that the true Church could not be just Russian--it had to be universal.
"Although I had never been in a Catholic Church, nor had I ever met a Catholic, nor read any Catholic books, I knew I must be a Catholic!
Now I had a problem--I needed to find a Catholic Church in Moscow. Although I did not know where it was, I did believe that the Catholic Church had to exist in Moscow. But how could I find this Church? It was very dangerous in Communist times to ask anybody about the Church. So what was I to do?
"One day I was in the subway station in Moscow, and saw the public telephone. Since it would be no risk to call from the subway station because nobody knew me, I decided to call Moscow Information Service and asked for the address of a Catholic Church. The woman responded with a not too friendly voice, 'We do not give information about religious institutions." So now, what to do?
"The next day from this same station I called this service for the second time, and I asked for the address of the Central House of the Atheists. Another woman, much more friendly than the former, gave me an address. Arriving at this address, I saw this woman (who acted like she was a 'priest' of the Atheists) and told her that I am a young teacher of History who has a class of young Atheistic boys and girls, and I need to explain to the children how all the Christian Churches are no good. I knew about the Orthodox Church, but I have never visited the Protestant or Catholic Churches, and I need to know this to better explain the fallacy of the Christian faith. This woman lauded me as a young and brave Communist hero.
"So she gave me the address of the Protestant and Catholic Churches in Moscow. Immediately, as I got into the street, I threw the Protestant information in the garbage can. This was on Friday. The next Sunday I was at my first Catholic Mass!
"Near the church were three KGB cameras which registered all people who entered the church. One of my friends told me the story. One day as he went into the Church, he saw that one of the cameras was following him. He turned, took off his cap, and saluted the camera. Next moment the camera bowed to him.
"This church, the Church of St. Louis, was one of two Catholic churches in all of Russia which was open at this time. By the grace of God, this church had only the traditional Catholic Mass. After my Baptism, I had no more fear of the KGB; my only fear was that I might not remain a Catholic.
"Even before 1990 when the iron curtain came down, we had the traditional Catholic Mass and Sacraments. However, when the Soviet Union collapsed, with our new liberty came the New Church of Vatican II. Our old Lithuanian priest, Father Stanislav Mazejka did not accept the modern Church. He continued to celebrate the traditional Catholic Mass in his private chapel until his death in 1995 at age 90.
"After Fr. Mazejka died, we requested a priest from the Society of Saint Pius X and a priest was sent to Moscow two or three times a year to celebrate Mass in a private apartment.
"In 1999, we established our traditional chapel in Moscow and we had Mass once a month. Nevertheless, it wasn't very long until we realized the contradictions in the position of the Society of Saint Pius X. So, in 2003, we ended our collaboration with the SSPX and had recourse to the Society of Saint Pius V in the United States. Fr. Baumberger arrived in Moscow in 2004 and stayed for one week. We were very content about his theological position; however, he was not able to supply us with a priest on a regular basis. He, himself, could come only once every two years. This would not have been a good future for us.
"So, we addressed letters to Bishop Dolan, Bishop Sanborn, and Bishop Pivarunas. After two weeks, I received a call from Fr. Rissling who asked me, 'Do you need a priest?' For us it was a miracle! Bishop Pivarunas had contacted Fr. Rissling in Germany who providentially speaks fluent Russian to provide us with Mass and Sacraments.
"In November, 2004, I began my preparation for the priesthood under Bishop Pivarunas. Last year I studied under Fr. Casimir Puskorius at Mount St. Michael's and this year I am continuing my studies at Mater Dei Seminary in Omaha. Please pray for the Catholic faithful of Russia." (Father Alexander Kryssov, Adsum, November, 2006.)
Father Casimir Puskorius, who is the son of Lithuanian refugees to the United States of America and the nephew of a deceased Lithuanian bishop, spoke in his sermon of the interesting facts involved in the improbably story of Father Kryssov's path to priestly ordination to serve Russian Catholics who desire to make no compromises with conciliarism or to the nonexistent legitimacy of the false shepherds who began to invade the republics of the former Union of Soviet Socialist Republics following the apparent changes that took place in 1991 with the collapse of that Soviet Union.
Father Kryssov, Father Casimir explained, was born in 1966, the same year as the one thousandth anniversary of the conversion of Poland to the true Faith. Father Kryssov was baptized in 1988, the one thousandth anniversary of the introduction of Catholicism to the people of Rus in what is now Kiev, the capital of The Ukraine. Father Kryssov was baptized in Moscow by a Lithuanian priest, Father Stanislav Mazejka, who came from the very same parish in Lithuanian as Father Casimir's own parents! Father Casimir was amazed at the way in which God's Providence had permitted their two lives to intersect.
Father Mazejka was a classmate of the arch-ecumenist (and a true bishop), Johannes "Cardinal" Willebrands (who died at the age of ninety-six on August 2, 2006), who tried to convince him, Father Mazejka, to accept the "changes" wrought by the "Second" Vatican Council, including the Protestant and Masonic Novus Ordo service. This was part of the effort that Karol Wojtyla/John Paul II made after the apparent collapse of the Soviet Union to "update" the liturgical and doctrinal life of Roman Rite Catholics in the former Soviet republics. Father Mazejka would have not part in that whatsoever. No part at all. He died remaining faithful to the Catholic Faith, which never makes any compromises with apostasy, error, blasphemy, sacrilege or novelty. None.
Father Kryssov, who has a Master's degree in ecclesiastical history from a university in Paris, France, and had studied the Faith for many years prior to his seminary work under Father Casimir and at Mater Dei Seminary in Omaha, Nebraska, was privileged to have Father Rissling, who introduced him to Bishop Pivarunas, serve as his deacon at his first Solemn High Mass yesterday. He will serve faithful Catholics in Russia and other parts of Europe as needed, his very ordination being the fruit of the uncompromising fidelity of so many, including the priests, religious and laity of the Congregation of Mary Immaculate Queen, to Our Lady's Fatima Message. Only God Himself knows the seeds that Father Kryssov will plant by means of the graces that will flow forth from the Masses he offers at his priestly hands in the country whose errors Our Lady said would spread until a pope consecrates it to her Immaculate Heart with all of the world's bishops (see
Our Lady Does Not Act on Her Own). He may even, as our dear Lucy noted after Mass, have to pay the price for his fidelity to the true Church with his very life, a price that he is more than willing to pay as son of Holy Mother Church and a totally consecrated slave of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary. Pray for Fathers Kryssov and Bernard!
Thus it is, good readers, that Our Lady continues to shower her graces upon us in these times of apostasy and betrayal. While we must be concerned about the apostasies being wrought by the counterfeit church of conciliarism and denounce them vigorously as we pray for the conversion of their progenitors, we must have nothing at all to do with conciliarism in any manner whatsoever, including any degree of "recognition" accorded apostates as "legitimate" holders of ecclesiastical office in the Catholic Church. We must pray, therefore, for more vocations to the priesthood and the consecrated religious life from among the ranks of our own children as we enthrone our homes to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary and as we pray as many Rosaries each day as our the duties imposed by our states-in-life permit.
Yes, each one of our sins caused Our Blessed Lord and Saviour Jesus Christ to suffer once in time and to wound His Mystical Body, the Church Militant on earth, in time. Each one of our sins caused those Seven Swords of Sorrow to be thrust through and through Our Lady's Sorrowful and Immaculate Heart. Yes. Of course.
We can, however, make some small reparation for our own sins by living more penitentially as we pray our Rosaries of reparation for our own sins and those of the whole world, including the sins of the conciliarists who dare to blaspheme God so boldly and to deceive so callously the souls for whom He shed every single drop of His Most Precious Blood.
Our Lady's Immaculate Heart will triumph. May we play some small part in helping to plant a few seeds for this triumph by our own daily fidelity to her Fatima Message, whose fulfillment will bring upon us the dawning of an era of peace wherein all men everywhere will exclaim during the Reign of Mary:
Vivat Christus Rex! Viva Cristo Rey!
Our Lady of Fatima, us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint Edward the Confessor, pray for us.
Pope Saint Callistus I, pray for us.
See also: A Litany of Saints