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July 30, 2008

Of Utterly No Relevance to the Catholic Faith

by Thomas A. Droleskey


The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine: they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).

The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88).

The need of this divinely instituted means for the preservation of unity, about which we speak is urged by St. Paul in his epistle to the Ephesians. In this he first admonishes them to preserve with every care concord of minds: "Solicitous to keep the unity of the Spirit in the bond of peace" (Eph. iv., 3, et seq.). And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: "One Lord, one faith," and this so perfectly one as to prevent all danger of error: "that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive" (Eph. iv., 14): and this he teaches is to be observed, not for a time only - "but until we all meet in the unity of faith...unto the measure of the age of the fullness of Christ" (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that - "He gave some Apostles - and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (11-12). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)


Many of us were lost in the "trees" for a long time as we "fought" the decisions of "bad" "bishops" to remove "conservative" priests as pastors of parishes in conciliar captivity. We had to "fight," as we saw it, to make sure the the work of these "conservative" pastors was not "undone" by a "liberal" protege of the "bad" bishop. I, for one, was blind to the fact that the conciliar "pope," Karol Wojtyla/John Paul II, in whose mind I had protected a fidelity to the unchanging Deposit of Faith that was not there, was undoing the Catholic Faith! So blind was I to this fact that I believed that the "saving" of the pastoral work of priests who, although they had been compromised by the Protestant and Novus Ordo service and tried, as many of us did, to "read" Catholicism into conciliarism, were under attack by the "bad" "bishops" was contributing to the "saving" of the Faith itself.

Thanks be to the gratuitous graces won for us by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood and that flow into our hears and souls through the loving hands of His Most Blessed Mother, the Mediatrix of All Graces, some of us were able to have our eyes opened to the simple truth that those who defect from the Catholic Faith expel themselves from the Church and are therefore disqualified from exercising any authority in her name. This does not make us one itsy bitsy bit better than anyone else who is still lost in the "trees."

However, having the blinders removed as to the true state of the Church in this time of apostasy and betrayal does help one have a sense of perspective on the events of our times, especially by recognizing that "fighting" with the structures of the counterfeit church of conciliarism to save the "Faith"--or the work of one pastor who was as committed to Its defense as he could be in these difficult times--has as much relevance to Catholicism as the "fight" being waged at present by "Anglo-Catholics" to "save" the worldwide "Anglican Communion."

By what stretch of logic is it possible to keep a "conservative" pastor's work from being "undone" by a "liberal" successor when the conciliar "pontiffs" have worked overtime to undo two millennia of immutable Catholic teaching? Indeed, it is the "job" of the allegedly "liberal" appointee to undo the work of a predecessor whose "views" and "practices" are deemed to be not in conformity with the "mind" of the conciliar church. Why is there such outrage at the local level about "undoing" the work of a "conservative" pastor when the "pope" undoes twenty centuries of Catholicism by doing  things that millions of martyrs gave up their very lives rather than even to give the appearance of doing?

How can, for example, diocesan or parish sponsored ecumenical events be criticized when the "pope" goes into mosques and takes off his shoes and assumes the Mohammedan prayer position as he turns in the direction of Mecca at the behest of his Mohammedan host?

How many Catholics seeking to "save" the "work" of a "conservative" pastor have raised even one little peep to defend the honor and majesty and glory of God as Joseph Ratzinger/Benedict XVI esteemed the very symbols of false religions that saints gave up their lives rather than to esteem, as Pope Pius XII reminded us in Ci Riesce, December 6, 1953:

Her deportment has not changed in the course of history, nor can it change whenever or wherever, under the most diversified forms, she is confronted with the choice: either incense for idols or blood for Christ. The place where you are now present, Eternal Rome, with the remains of a greatness that was and with the glorious memories of its martyrs, is the most eloquent witness to the answer of the Church. Incense was not burned before the idols, and Christian blood flowed and consecrated the ground. But the temples of the gods lie in the cold devastation of ruins howsoever majestic; while at the tombs of the martyrs the faithful of all nations and all tongues fervently repeat the ancient Creed of the Apostles.

How can, for example, can diocesan or parish "Passover" seders be criticized when the "pope" violates the time honored doctrine and authentic Canon Law of the Catholic Church prohibiting Catholics from entering Talmudic synagogues (and from engaging in all manner of other "inter-religious" prayer services and ceremonies)?

Are Catholics who keep insisting on fighting these futile battles intent on ignoring such consistent statements as that of the late Bishop George Hay and Pope Pius XI on the forbidden nature of "inter-religious" prayer services that have been mocked and violated repeatedly by the conciliar "pontiffs"?


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) (Bishop George Hay, (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)

So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. (Pope Pius XI, Mortalium Animos, January 6, 1928.)


How can believing Catholics who are as of yet attached to the conciliar structures complain when their "liberal" pastors speak of understanding doctrinal or moral truths "differently" when the "pope" is a past-master of propagating absolutely condemned notions of dogmatic truth that are also opposed even to the laws of logic adduced from natural reason alone?

Are Catholics who keep insisting on fighting these futile battles intent on ignoring the evidence of Joseph Ratzinger/Benedict XVI's defections from the Faith on this one point concerning the nature of dogmatic truth, which is nothing other than a defection from a proper understanding of the nature of God Himself?

It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.

On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to changeChristmas greetings to the Members of the Roman Curia and Prelature (December 22, 2005)


Consider, once again, how this statement stands as anathematized by the authority of the Catholic Church:

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.]


How can believing Catholics who are as of yet attached to the conciliar structures complain about immodest attire being tolerated in Catholic churches under conciliar control when grossly immodest and utterly indecent attire is prominently displayed in "papal" "Masses," such as took place at Randwick Racecourse in Sydney, Australia, at the close of the pagan festival known as "World Youth Day" on Sunday, July 20, 2008?

How can believing Catholics who are as of yet attached to the conciliar structures complain about "priests" who are not Marian and who do not promote the daily praying of Our Lady's Most Holy Rosary when the "pope" does not exhort those who gather at his extravaganza meetings to do so?

Those who are focused on the "trees" of saving the "work" of "conservative" pastors must come to realize that the work of the Divine Redeemer Himself, Our Blessed Lord and Saviour Jesus Christ, has been undone by the counterfeit church of conciliarism, which mixes truth and error and gives Catholics yet attached to its structures a steady dose of abomination and sacrilege and blasphemy on a daily basis, starting with the abomination that is the Protestant and Masonic Novus Ordo service itself.

We must seek to defend the Faith, and we can do that only by seeking It out where It is preserved from conciliarism whole and inviolate in chapels administered by true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds. Those who believe that the Faith will be preserved in the conciliar structures by their gargantuan efforts to "save" the work of a "conservative" pastor (most of whom had their own liturgical aberrations over and above the Novus Ordo itself, such as walking around the nave of a church after the alleged consecration of the Eucharistic species and barking the second part of the "Eucharistic prayer" into a hand held microphone, something that is neither "conservative" nor the least bit Catholic) will find themselves as frustrated in these efforts as those "conservatives" in the political realm who believe that the American electoral process will produce the "right" candidate to "restore" "constitutional" principles as the foundation of social order. (See A World of Sisyphuses.) Neither "fight" will ever be "successful" as each proceeds from false premises to attempt to "redeem" a false structure.

These are facts that people have to come to accept for themselves. It took me long enough to accept them. Having accepted them, however, I recognize that my loyalty must be to Christ the King as He has revealed Himself to us exclusively through the Church that He founded upon the Rock of Peter, the Pope, and not to any man, including well-meaning "conservative "pastors," whose work to defend the Faith, no matter how well-intentioned they may have been and no matter how much suffering imposed upon them by the revolutionaries they have endured. For no man who makes even unintentional compromises on matters of Faith or Worship is, most unfortunately, a true defender of the Faith. Such a man is a victim of the Modernist revolution, to be sure, but not a sure guide of souls to know, to love and serve God faithfully in this era of apostasy and betrayal.

There are, of course, priests who did see things clearly and who acted decisively. I have written about some of them in my recent tribute to Father Martin Stepanich, O.F.M., S.T.D. (Just Defending the Faith.) We must pray that more and more Catholics, including those men who believe themselves to be ordained to the Catholic priesthood but who are in fact not so ordained, will come to follow the example of those who never compromised the Faith and recognize that God does not want us fighting futile battles in the structures of a "church" that mocks Him and subjects His Deposit of Faith to endless "revisions" in the name of appealing to the mythical entity known as "modern man." God wants us to concentrate on the sanctification and salvation of our souls in chapels where the Faith is taught in all of Its holy integrity, where true worship is offered to Him in the Immemorial Mass of Tradition. We must leave the dead to bury their dead as we pray for their conversion back to the true Faith.

I would ask Catholics yet attached to the conciliar structures to consider, perhaps for the first time, these telling words of Father Frederick Faber, contained The Dolors of Mary/The Foot of the Cross, that we must hate heresy, not make our terms with it:

The love of God brings many new instincts into the heart. Heavenly and noble as they are, they bear no resemblance to what men would call the finer and more heroic developments of character. A spiritual discernment is necessary to their right appreciation. They are so unlike the growth of earth, that they must expect to meet on earth with only suspicion, misunderstanding, and dislike. It is not easy to defend them from a controversial point of view; for our controversy is obliged to begin by begging the question, or else it would be unable so much as to state its case. The axioms of the world pass current in the world, the axioms of the gospel do not. Hence the world has its own way. It talks us down. It tries us before tribunals where our condemnation is secured beforehand. It appeals to principles which are fundamental with most men but are heresies with us. Hence its audience takes part with it against us. We are foreigners, and must pay the penalty of being so. If we are misunderstood, we had no right to reckon on any thing else, being as we are, out of our own country. We are made to be laughed at. We shall be understood in heaven. Woe to those easy-going Christians whom the world can understand, and will tolerate because it sees they have a mind to compromise!

The love of souls is one of these instincts which the love of Jesus brings into our hearts. To the world it is proselytism, the mere wish to add to a faction, one of the selfish developments of party spirit. One while the stain of lax morality is affixed to it, another while the reproach of pharisaic strictness! For what the world seems to suspect least of all in religion is consistency. But the love of souls, however apostolic, is always subordinate to love of Jesus. We love souls because of Jesus, not Jesus because of souls. Thus there are times and places when we pass from the instinct of divine love to another, from the love of souls to the hatred of heresy. This last is particularly offensive to the world. So especially opposed is it to the spirit of the world, that, even in good, believing hearts, every remnant of worldliness rises in arms against this hatred of heresy, embittering the very gentlest of characters and spoiling many a glorious work of grace. Many a convert, in whose soul God would have done grand things, goes to his grave a spiritual failure, because he would not hate heresy. The heart which feels the slightest suspicion against the hatred of heresy is not yet converted. God is far from reigning over it yet with an undivided sovereignty. The paths of higher sanctity are absolutely barred against it. In the judgment of the world, and of worldly Christians, this hatred of heresy is exaggerated, bitter, contrary to moderation, indiscreet, unreasonable, aiming at too much, bigoted, intolerant, narrow, stupid, and immoral. What can we say to defend it? Nothing which they can understand. We had, therefore, better hold our peace. If we understand God, and He understands us, it is not so very hard to go through life suspected, misunderstood and unpopular. The mild self-opinionatedness of the gentle, undiscerning good will also take the world's view and condemn us; for there is a meek-loving positiveness about timid goodness which is far from God, and the instincts of whose charity is more toward those who are less for God, while its timidity is searing enough for harsh judgment. There are conversions where three-quarters of the heart stop outside the Church and only a quarter enters, and heresy can only be hated by an undivided heart. But if it is hard, it has to be borne. A man can hardly have the full use of his senses who is bent on proving to the world, God's enemy, that a thorough-going Catholic hatred of heresy is a right frame of man. We might as well force a blind man to judge a question of color. Divine love inspheres in us a different circle of life, motive, and principle, which is not only not that of the world, but in direct enmity with it. From a worldly point of view, the craters in the moon are more explicable things than we Christians with our supernatural instincts. From the hatred of heresy we get to another of these instincts, the horror of sacrilege. The distress caused by profane words seems to the world but an exaggerated sentimentality. The penitential spirit of reparation which pervades the whole Church is, on its view, either a superstition or an unreality. The perfect misery which an unhallowed  touch of the Blessed Sacrament causes to the servants of God provokes either the world's anger or its derision. Men consider it either altogether absurd in itself, or at any rate out of all proportion; and, if otherwise they have proofs of our common sense, they are inclined to put down our unhappiness to sheer hypocrisy. The very fact that they do not believe as we believe removes us still further beyond the reach even of their charitable comprehension. If they do not believe in the very existence our sacred things, how they shall they judge the excesses of a soul to which these sacred things are far dearer than itself?

Now, it is important to bear all this in mind while we are considering the sixth dolor. Mary's heart was furnished, as never heart of saint was yet, yet with these three instincts regarding souls, heresy, and sacrilege. They were in her heart three grand abysses of grace, out of which arose perpetually new capabilities of suffering. Ordinarily speaking, the Passion tires us. It is a fatiguing devotion. It is necessarily so because of the strain of soul which it is every moment eliciting. So when our Lord dies a feeling of repose comes over us. For a moment we are tempted to think that our Lady's dolors ought to have ended there, and that the sixth dolor and the seventh are almost of our own creation, and that we tax our imagination in order to fill up the picture with the requisite dark shading of sorrow. But this is only one of the ways in which devotion to the dolors heightens and deepens our devotion to the Passion. It is not our imagination that we tax but our spiritual discernment. In these two last dolors we are led into greater refinements of woe, into the more abstruse delicacies of grief, because we have got to deal with a soul rendered even more wonderful than it was before by the elevations of the sorrows which have gone before. Thus, the piercing of our Lord with the spear as to our Blessed Lady by far the most awful sacrilege which it was then in man's power to perpetrate upon the earth. To break violently into the Holy of Holies in the temple, and pollute its dread sanctity with all manner of heathen defilement, would have been as nothing compared to the outrage of the adorable Body of God. It is in vain that we try to lift ourselves to a true appreciation of this horror in Mary's heart. Our love of God is wanting in keenness, our perceptions of divine things in fineness. We cannot do more than make approaches  and they are terrible enough. (Father Frederick Faber, The Foot of the Cross, published originally in England in 1857 under the title of The Dolors of Mary, republished by TAN Books and Publishers, pp. 291-295.)


What I wrote a few months ago is apposite once again:

Sedevacantism is not a heresy. It is the canonical doctrine of the Catholic Church. Those who do not accept that it applies at this time are free to persist in their belief that we are not in an era of apostasy and betrayal. To so believe, however, one must spend his entire life either being silent--or at least muting his criticism--about things one knows to be wrong or actually attempts to convince Catholics that contradictions of the Faith represent no contradiction at all, an exercise in complete and utter insanity.

Pope Gregory XVI, who is not exactly much quoted by the conciliarists, put the matter this way in Mirari Vos, August 15, 1832:

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church."


Who are the ones who have severed themselves from the See of Peter? It is the conciliarists, not the sedevacantists. It is the conciliarists who have dared to diminish, change and add things, refusing to preserve the expression and meaning of the Church's doctrine as it has been handed down to us from time immemorial unchanged, defying anathematized propositions and sanctioning liturgical abominations that no true pope has ever--or would ever--do anything other than denounce as unbridled exercises in paganism.

Why would God permit millions of Catholics to be misled by a false pope and be denied the true sacraments? Chastisement. Chastisement is an important element of the Great Apostasy, as is taught in any course in Eschatology (the one that I took at Holy Apostles Seminary in Cromwell, Connecticut, was taught the late, great Father John Joseph Sullivan). God is permitting the Church Militant on earth, which must experience every phase of His own life on earth, to undergo its Mystical Passion, Death and Burial.

Saint John Eudes spoke of a chastisement involving men who were priests more in name than in deed:

The most evident mark of God’s anger and the most terrible castigation He can inflict upon the world are manifested when He permits His people to fall into the hands of clergy who are priests more in name than in deed, priests who practice the cruelty of ravening wolves rather than charity and affection of devoted shepherds ... “When God permits such things, it is a very positive proof that He is thoroughly angry with His people, and is visiting His most dreadful anger upon them. That is why He cries unceasingly to Christians, ‘Return O ye revolting children ... and I will give you pastors according to My own heart’. (Jer. 3:14,15) Thus, irregularities in the lives of priests constitute a scourge upon the people in consequence of sin.” (Saint John Eudes, The Priest: His Dignity and Obligations, P. J. Kenedy and Sons, 1947, pp. 9-10.)

Yes, God could indeed chastise His people with not only true priests who are moral reprobates and/or heretics. God can chastise us with bogus bishops and priests who appear to represent Him but who are, whether wittingly or unwittingly, but precursors of the Antichrist. Father Cekada and others have provided solid evidence in this regard. Such evidence cannot be dismissed by the use of gratuitous claims that beg the question repeatedly.

In the midst of this era of apostasy and betrayal, therefore, we have recourse, as always, to the Mother of God, Our Lady, especially by means of her Most Holy Rosary and by total consecration to her Divine Son, Our Blessed Lord and Saviour Jesus Christ, through her Sorrowful and Immaculate Heart. She promised us at Fatima that her Immaculate Heart would triumph in the end. It will. We can be assured of this. And that triumph will be glorious beyond all telling.

We must, until that Triumph of the Immaculate Heart of Mary, pray as many Rosaries each day as our states-in-life permit, entrusting our souls to true bishops and true priests who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds, being sure, of course, to make reparation for our own many sins, which have worsened the state of the Church Militant on earth and thus of the world-at-large, to the Most Sacred Heart of Jesus through that same Immaculate Heart.

We must also be most assiduous in commending our fellow Catholics, including those from whom were are estranged at the present moment because of situation created by the doctrinal and liturgical revolutionaries of conciliarism, to the Most Sacred Heart of Jesus through the Immaculate Heart of Mary. The conciliar revolutionaries have succeeded in pitting believing Catholics against each other, affording them the luxury of getting bolder and bolder in their attacks on the Faith and more and more open in their offenses given quite publicly to the honor and majesty of the Most Holy Trinity. This is one of the greatest tragedies of the past fifty years. Believing Catholics should not be pitted against each other as men posing as representatives of the Catholic Church do and say things that were never done and said by Catholics in the past.

Such is our situation, however. God has known from all eternity that we would be living in these times. The graces that He won for us on Calvary by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient for us to bear the crosses of the present time and to prosper under them as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary.

Pope Pius XI explained why God permits such trials to occur:

History, in fact, tells us that in the course of ages these festivals have been instituted one after another according as the needs or the advantage of the people of Christ seemed to demand: as when they needed strength to face a common danger, when they were attacked by insidious heresies, when they needed to be urged to the pious consideration of some mystery of faith or of some divine blessing. Thus in the earliest days of the Christian era, when the people of Christ were suffering cruel persecution, the cult of the martyrs was begun in order, says St. Augustine, "that the feasts of the martyrs might incite men to martyrdom." The liturgical honors paid to confessors, virgins and widows produced wonderful results in an increased zest for virtue, necessary even in times of peace. But more fruitful still were the feasts instituted in honor of the Blessed Virgin. As a result of these men grew not only in their devotion to the Mother of God as an ever-present advocate, but also in their love of her as a mother bequeathed to them by their Redeemer. Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men's faith, aroused from its lethargy, has shown itself more vigorous than before.. . .

It would be the duty of Catholics to do all they can to bring about this happy result [that is, the Triumph of Christ the King]. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights. (Pope Pius XI, Quas Primas, December 23, 1925.)


We may not see the restoration with our own eyes. May it be our privilege as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary to plant a few seeds for the restoration to occur sooner rather than later.

Our Lady was in the Upper Room in Jerusalem when God the Holy Ghost descended in tongues of flame upon her and the Apostles who were gathered together with her on Pentecost Sunday. She prayed for Saint Peter, the first Pope, as He preached His discourse that day to seek the unconditional conversion of the Jews. She prayed for each of the other Apostles as they commenced their work to convert men and nations in total fidelity to the mission that had been entrusted to them by her Divine Son, Our Blessed Lord and Saviour Jesus Christ, before He Ascended to His Father's right hand in glory on Ascension Thursday. She is praying for us as we seek to give to her Divine Son's Most Sacred Heart through her own Sorrowful and Immaculate Heart all of our poor efforts at this moment to plant seeds for the day when the men of all nations everywhere will exclaim with joy:


As we keep praying for each other in this time of apostasy and betrayal, let us maintain a steady vigilance in our own lives that will keep us attached to daily Mass, Eucharistic piety and the daily praying of Our Lady's Most Holy Rosary as we seek to make reparation to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary for our sins and those of the whole world. Such a vigilance is of complete relevance to the Catholic Faith and its restoration.

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

See also: A Litany of Saints

© Copyright 2008, Thomas A. Droleskey. All rights reserved.