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November 14, 2008

One and Only One Path to Peace

by Thomas A. Droleskey

The devil never rests. Our first Pope, Saint Peter, explained this to us in his First Epistle:

Be sober and watch: because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. 9 Whom resist ye, strong in faith: knowing that the same affliction befalls your brethren who are in the world.  (1 Peter 5: 8-9)


We must be on our guards at all times against the wickedness of the devil as we pray to Saint Michael the Archangel to help us from falling into the the adversary's many snares. The adversary wants to deceive us in many ways, both in our own personal lives, taking full advantages of our faults and weaknesses, and in the larger life of the Church Militant and that of the world. There are traps to the left of us and there are traps to the right of us.

Indeed, a diligent, responsible parent must keep both eyes wide open as he drives to be spot billboards and bumper stickers on other motor vehicles containing offensive images and/or words. This kind of diligence was not necessary fifty or sixty years ago as the vestigial influences of Catholicism in the world still held some sway in the larger life of popular culture. Such diligence is quite mandatory today.

It is also the case, quite sadly, that we must be on our guards against the wickedness and the snares of the conciliarists, who keep insisting that false religions can "contribute" to the betterment of nations and to the "building" of "world peace." How can it be that false religions, each of which is hated by God, whose adherents worship the devil himself in his various guises can make "contributions" to domestic social order and to world peace? This is of the essence of the ethos of Judeo-Masonry, which contends that it is possible for men of divergent religious and philosophical beliefs--or no belief whatsoever--to work together as "brothers" for the common good of nations and for concord among them.

The latest conciliarist elegy in behalf of the ability of "religions" to build "peace" and "harmony" came from Jean-Louis "Cardinal" Tauran, the President of the "Pontifical" Council for Inter-Religious Dialogue, in a message he delivered at Judeo-Masonic United Nations Organization in the City of New York, New York, yesterday, November 13, 2008:

VATICAN CITY, 13 NOV 2008 (VIS) - Cardinal Jean-Louis Tauran, president of the Pontifical Council for Inter-religious Dialogue, yesterday participated in the 63rd session of the United Nations General Assembly in New York, with an address dedicated to the theme of the "Culture of Peace".

"By its nature and mission the United Nations should be a school of peace", he began. Here we must "learn to think and act while always bearing in mind the legitimate interests of all sides". Member States, "in striving to overcome the simplistic logic of the power of force and replace it with the power of law and the wisdom of peoples, become 'builders of peace'", he said.

The cardinal highlighted how "in this demanding task, individual believers and communities of believers have their place and their role to play. Religions, despite the weaknesses and contradictions of their members, carry a message of reconciliation and peace".

Cardinal Tauran stressed that believers must be "coherent and credible", pointing out that "they cannot use religion to attack freedom of conscience, justify violence, spread hatred and fanaticism or undermine political and religious authority".

He went on: "Believers, in contributing to public debate and participating in the societies to which they belong, feel themselves called to co-operate in promoting the common good, which rests on a platform of values shared by everyone, believers and non-believers alike: the sacredness of life and the dignity of human beings, respect for liberty of conscience and of religion, practice of responsible freedom, acceptance of different opinions, correct use of reason, appreciation for democratic life and care for natural resources, to mention but a few".

"May all of us together - without renouncing our cultural and religious identity - find the path to a safer and more united world", he concluded. "Let us not rest content with mere tolerance and vague commitments, let us make fraternity more than an ideal, a reality!"



This is pure Judeo-Masonry, condemned repeatedly by the authority of the Catholic Church.

Pope Leo XIII explained in A Review of His Pontificate, March 19, 2008, that Catholicism is the only foundation of social order:

Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)


Pope Saint Pius X, writing in Notre Charge Apostolique, August 15, 1910, specifically condemned the notion of "inter-religious" dialogue, replete with each believer of false religions holding fast to his own beliefs alongside Catholics, as the basis for social order:

The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness.

By separating fraternity from Christian charity thus understood, Democracy, far from being a progress, would mean a disastrous step backwards for civilization. If, as We desire with all Our heart, the highest possible peak of well being for society and its members is to be attained through fraternity or, as it is also called, universal solidarity, all minds must be united in the knowledge of Truth, all wills united in morality, and all hearts in the love of God and His Son Jesus Christ. But this union is attainable only by Catholic charity, and that is why Catholic charity alone can lead the people in the march of progress towards the ideal civilization.


Any questions out there as some continue the mad enterprise of attempting to insert the square peg of conciliarism into the round hole of Catholicism? The philosophy of The Sillon that Pope Saint Pius X condemned in Notre Charge Apostolique is that of the counterfeit church of conciliarism concerning the ability of false religions to "contribute" to the common good of society

Pope Saint Pius X was most explicit in his condemnation of the "inter-religious" aspects of The Sillon as he stressed that the Catholic Faith is the only foundation of the a true moral civilization:

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."


There is no need to try to reconcile the irreconcilable. The true popes of the Catholic Church have taught us that every jot and tittle of conciliarism is opposed to the Catholic Faith. False religions are in the grip of the devil. They are incapable of doing anything other than spreading the reign of the devil in souls and hence in the world.

It is not only the true popes of the era preceding conciliarism who have taught us that the Catholic Faith is not meant to "coexist" peacefully with false religions, that she does not have a mission from her Divine Founder and Invisible Head, Our Blessed Lord and Saviour Jesus Christ, to seek with urgency the unconditional conversion of all non-Catholics to her maternal bosom. Great saints have shown us that this is the case.

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".


Was Saint Benedict wrong not to do what a putative "pope" named Benedict did seven months ago? That is, was Saint Benedict wrong to have broken idols? Or was Joseph Ratzinger/Benedict XVI wrong to have esteemed the symbols of false religions? The Catholic Church teaches us that Saint Benedict was correct and that the other "Benedict" blasphemed God as he committed an act of apostasy that saints gave up their lives rather than to give the appearing of doing.

Many other examples could be given, including the letters that Saint Francis Xavier wrote to his Jesuit superiors in Rome when he was a missionary in India (see: Saints and Idols: No Room for "Coexistence"). One possessed of the sensus Catholicus understands that the examples given us by the saints were not in error and that it is the conciliarists who are, of course, in conflict with the Catholic Faith.

Pope Pius XI, writing in Ubi Arcano Dei Consilio, December 23, 1922, explained very simply that there is no other path to social order or peace than that provided by the Catholic Church:

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

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

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

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


It was to bring about Our Blessed Lord and Saviour Jesus Christ's kingdom that Saint Josaphat Kuncewicz worked so assiduously, being willing to give up his life as the ultimate pride to be paid for the souls he helped to convert out of the heretical and schismatic Russian Orthodox Church. Saint Josaphat Kuncewicz, whose authentically incorrupt body was displaced from its original resting place under an altar in the Basilica of Saint Peter to make room for the artificially preserved body of Angelo Roncalli/John XXIII, did what what the counterfeit church of conciliarism forbids today: he actively proselytized in behalf of the Catholic Church, recognizing Orthodoxy of any stripe to be a mortal threat to the salvation of souls and to the right ordering of nations. Saint Josaphat's work in behalf of true Christian unity by seeking the unconditional return of the Orthodox to the true Faith stands in sharp contrast to conciliarism's many efforts to assuage the Orthodox that there is need whatsoever for any of them to do likewise.

The Divine Office contains a summary of Saint Josaphat's great zeal for souls:

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

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


This is the zeal for souls that has been exhibited by the Catholic Church through the centuries. The Catholic Church has never extolled the nonexistent ability of false religions to advance the common temporal good or to "build" "world peace," a mission that has been entrusted by Our Blessed Lord and Saviour Jesus Christ to the Sorrowful and Immaculate Heart of His Most Blessed Mother by means of her Fatima Message.


What I wrote seven months ago is bears repeating here:

Reparation. We need to make reparation for these offenses against God and His greater honor and glory. What better day on which to make reparation than a Friday, the day on which He offered up His life to redeem us on the wood of the Holy Cross? What better way to make reparation than by praying all fifteen decades of Our Lady's Most Holy Rosary, the very spiritual weapon that she gave to Saint Dominic de Guzman, the founder of the Order of Preachers, to combat the Albigensian heresy, the very weapon that defeated the Mohammedan fleet in the Battle of Lepanto on October 7, 1571, and was used by King Jan Sobieski of Poland to vanquish the Mohammedans in the Battle at the Gates of Vienna on September 13, 1683,  the very weapon that turned back Calvinist fleets before they could attack and invade Lima, Peru, and The Philippines, the very weapon that Our Lady told Jacinta and Francisco Marto and Lucia dos Santos to use to save poor sinners from Hell and to make reparation for their own sins and those of the whole world? What better weapon do we have to make reparation for our sins and those of the whole world, including those of the conciliarists as they blaspheme God and engage in unspeakable sacrileges.


We trust in Our Lady and the Triumph of her Sorrowful and Immaculate Heart as we pray as many Rosaries each day as our states-in-life permit, offering up our prayers and sacrifices to the Most Sacred Heart of Jesus through that same Immaculate Heart. as we entrust the sanctification and salvation of our immortal souls to true bishops and true priests who make no concessions at all to conciliarism or to the nonexistent legitimacy of its shepherds who dare to assert such blasphemous lies as were repeated yet again at the United Masonic Nations by Jean Louis Tauran yesterday.

Isn't it time to pray a Rosary now

Our Lady of Fatima, pray for us!

Vivat Christus Rex! Viva Cristo Rey!

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 Josaphat, pray for us.

Saint Albert the Great, pray for us.

Saint Gertrude the Great, pray for us.

See also: A Litany of Saints


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