by Thomas A. Droleskey
What was observed universally on January 1 each year as the Feast of the Circumcision of Our Blessed Lord and Saviour Jesus Christ underwent a nine year metamorphosis within the quarters of the counterfeit church of conciliarism, which most of us alive at the time believed was the Catholic Church.
Breaking with centuries of tradition, Angelo Roncalli/John XXIII suppressed the Feast of the Circumcision of Our Lord in 1960, making January 1 the Octave Day of Christmas. The Solemnity of Mary, the Mother of God was instituted by Giovanni Montini/Paul VI in the Novus Ordo calendar, breaking with the traditional feast date of October 11 for the Divine Maternity of the Blessed Virgin Mary. Montini/Paul VI also instituted the feast of the "world of peace" to be observed on January 1 each year, starting in 1967. The "propers" for this "feast" may be substituted by presbyters in the Novus Ordo world for the propers for the conciliar Feast of Mary, the Mother of God on January 1. In other words, one conciliar parish in a community might be observing the feast of Mary, the Mother of God while the one a few miles away might be observing the "World Day of Peace." Those wretched "missalettes" that are used in the Novus Ordo world provide the propers for both observances.
The conciliar "popes" have been issuing "World Day of Peace" messages since Montini/Paul VI's first such message on January 1, 1968. None of the eleven "World Day of Peace" messages issued by Giovanni Montini/Paul VI mentioned the Mother of God or the Blessed Virgin Mary or her Most Holy Rosary or her Fatima Message or the Immaculate Heart of Mary as having anything to do with the establishment of true peace within souls as the precondition for peace among men. Not one mention of Our Lady. Not one. (See Paul VI , 1968-1978)
Karol Wojtyla/John Paul II did mention "Mary" briefly in his January 1, 1979 "World Day of Peace" message. Wojtyla/John Paul II had another brief reference to "Mary" and "Joseph" in his January 1, 1987 message, which means that there were no references to Our Lady or her Most Holy Rosary or her Fatima Message or the Immaculate Heart of Mary in 1980, 1981, 1982, 1983, 1984, 1985, and 1986. Our Lady had to wait seven more years before she was mentioned briefly by Wojtyla/John Paul II at the end of his January 1, 1994, "World Day of Peace" message. She received a bit more attention in the 1995 message issued by Wojtyla/John Paul II, albeit without any reference to her Most Holy Rosary or her Fatima Message or devotion to her Immaculate Heart. Wojtyla/John Paul II would make no further reference to Our Lady in the remaining "world day of peace" messages between 1995 and 2005. Three of twenty-seven messages made reference to Our Lady. None made any reference to her Most Holy Rosary or her Fatima Message. True, Wojtyla/John Paul II had a personal devotion to the Rosary, which he helped to deconstruct with his "luminous mysteries" in 2002. He nevertheless did not see fit to mention the Rosary or Our Lady's Fatima Message--with its emphasis on devotion to the Immaculate Heart of Mary--in any of his "world day of peace" messages. Telling omissions. (See
John Paul II, 1979-2005.)
What about Joseph Ratzinger/Benedict XVI, I can hear the multitudes out in cyberspace asking? What about him? Hold your horses. Ratzinger/Benedict has referred to Our Lady briefly in his first three "world day of peace" messages (2006, 2007, 2008), not doing so last year and this, although he did invoke Our Lady in his "homily" for January 1, 2010. He has, of course, not mentioned the Rosary or Our Lady's Fatima Message in any of his five "world day of peace" messages, including the one issued a few weeks ago for January 1, 2010, is entitled,
If You Want to Cultivate Peace, Protect Creation. More telling omissions.
Despite the sensationalized newspaper accounts of Ratzinger/Benedict's new "world day of peace" message, which does contain Ratzinger/Benedict's support for more power being given to supranational agencies of world governance that of their very nature are violations of the sovereignty of individual nations, there are, believe it or not, passages within its text that do indeed make proper distinctions between what the false "pontiff" calls "ecocentrism" and a true concern for the proper stewardship of the goods of the earth. Here is one such passage:
Nor must we forget the very significant fact that many people experience peace and tranquillity, renewal and reinvigoration, when they come into close contact with the beauty and harmony of nature. There exists a certain reciprocity: as we care for creation, we realize that God, through creation, cares for us. On the other hand, a correct understanding of the relationship between man and the environment will not end by absolutizing nature or by considering it more important than the human person. If the Church’s magisterium expresses grave misgivings about notions of the environment inspired by ecocentrism and biocentrism, it is because such notions eliminate the difference of identity and worth between the human person and other living things. In the name of a supposedly egalitarian vision of the “dignity” of all living creatures, such notions end up abolishing the distinctiveness and superior role of human beings. They also open the way to a new pantheism tinged with neo-paganism, which would see the source of man’s salvation in nature alone, understood in purely naturalistic terms. The Church, for her part, is concerned that the question be approached in a balanced way, with respect for the “grammar” which the Creator has inscribed in his handiwork by giving man the role of a steward and administrator with responsibility over creation, a role which man must certainly not abuse, but also one which he may not abdicate. In the same way, the opposite position, which would absolutize technology and human power, results in a grave assault not only on nature, but also on human dignity itself. (If You Want to Cultivate Peace, Protect Creation.)
Leaving aside the conflicting signals that Ratzinger/Benedict himself has given in the past few years on the environmental issue, the paragraph just quoted resonates with proper Catholic distinctions between the worship of the earth (pantheism) and the proper use of the things of this earth that God has given to man to master and subdue. The text in this paragraph--and in other passages of Ratzinger/Benedict's current "world day of peace message--is fine as far as it goes. The problem is, of course, that what is omitted from the text of the current "world day of peace" message is rather telling when one is looking at it through the eyes of the Catholic Faith and not as a result of the conciliarism's predisposition to couch everything in ecumenical, inter-religious terms that offend God greatly. What is missing from Ratzinger/Benedict's current "world day of peace" message is the simple truth that men and their nations need to convert to the Catholic Faith in order for them to order their own lives and those of their nations properly and proportionately in accord with the binding precepts of the Divine Positive Law and the Natural Law.
There is also another, more foundational, issue that needs to be raised with respect to the new "world day of peace" message: without discounting the importance of striking a just balance between man and nature or discounting the ways in which current problems may be alleviated somewhat, the problem of environmental pollution is not the principal one facing mankind today. Men need the Catholic Faith, not simply some generic acceptance of Our Blessed Lord and Saviour Jesus Christ. World peace is not going to be built on the basis of protecting the environment. A true pope--and Ratzinger/Benedict is not a true pope--needs to consecrate Russia collegially with all of the world's bishops to Our Lady's Sorrowful and Immaculate Heart in fulfillment of her Fatima Message. Men and nations will be converted to the true Faith just as miraculously as they were converted in the aftermath of Our Lady's apparitions to Juan Diego in Mexico in 1531.
Conciliarists insist upon finding every way other than the way marked out for us by Our Lady to find a "peace" that can be found only when men are in states of Sanctifying Grace as members of the Catholic Church. Our Lady shows us the way to this true peace through her Most Holy Rosary, something that Pope Leo XIII emphasized year in and year out in the 1890s as he issued annual encyclical letters in praise of Our Lady's Rosary, not on how to achieve "peace" without ever mentioning this great spiritual weapon that Our Lady gave to Saint Dominic de Guzman, the founder of the Order of Preachers, to fight the Albigensian heresy.
Men do not need "messages" about the environment from a man who believes himself to be a true and legitimate Successor of Saint Peter. Most men in the world today are lost. They are clueless about the purpose of human existence. They are left to one naturalistic device after another. Hundreds of millions of men are steeped in the darkness of idolatry. Hundreds of millions of Catholics no longer practice the Faith. Many fallen-away Catholics now "worship" in temples of error run by one Protestant sect after another. Confusion and violence and disarray and despair grip the lives of so many people whom God's Holy Providence places in our path each day of our lives.
Men need to be invited into the true Church. They need to view the world and everything in it, including their own lives, through the eyes of the true Faith. They need the true Sacraments. They need Our Lady and her Most Holy Rosary. They need Saint Joseph. They need the examples of the saints. They need the protection of the great archangels, staring with Saint Michael, and of their own Guardian Angels. Men who accept the Faith will find that, despite the vagaries of fallen human nature and the effects of our own sins that blind us in so many ways, a proper and proportionate use of the things of the world will become easier (not easy) to realize than when they walked in the darkness of unbelief.
Pope Leo XIII taught us in Adiutricem, September 8, 1895, that the Rosary is the means to bring men and their nations back to Christ the King through his one and only true Church, the Catholic Church:
And so, in Mary, God has given us the most zealous guardian of Christian unity. There are, of course, more ways than one to win her protection by prayer, but as for Us, We think that the best and most effective way to her favor lies in the Rosary. We have elsewhere brought it to the attention of the devout Christian and not least among the advantages of the Rosary is the ready and easy means it puts in his hands to nurture his faith, and to keep him from ignorance of his religion and the danger of error.
The very origin of the Rosary makes that plain. When such faith is exercised by vocally repeating the Our Father and Hail Mary of the Rosary prayers, or better still in the contemplation of the mysteries, it is evident how close we are brought to Mary. For every time we devoutly say the Rosary in supplication before her, we are once more brought face to face with the marvel of our salvation; we watch the mysteries of our Redemption as though they were unfolding before our eyes; and as one follows another, Mary stands revealed at once as God's Mother and our Mother.
The sublimity of that double dignity, the fruits of her twofold ministry, appear in vivid light when in devout meditation we think of Mary's share in the joyful, the sorrowful, the glorious mysteries of her Son. The heart is inflamed by these reflections with a feeling of grateful love toward her and, esteeming everything beneath her as so much worthless chaff, strives with manful purpose to prove worthy of such a Mother and the gifts she bestows. Meditation on the mysteries of the Rosary, often repeated in the spirit of faith, cannot help but please her and move her, the fondest of mothers, to show mercy to her children.
For that reason We say that the Rosary is by far the best prayer by which to plead before her the cause of our separated brethren. To grant a favorable hearing belongs properly to her office of spiritual Mother. For Mary has not brought forth-nor could she-those who are of Christ except in the one same Faith and in the one same love; for "Can Christ be divided?" All must live the life of Christ in an organic unity in order to "bring forth fruit to God" in the one same body. Every one of the multitudes, therefore, whom the mischief of calamitous events has stolen away from that unity, must be born again to Christ of that same Mother whom God has endowed with a never failing fertility to bring forth a holy people. And this Mary, for her part, longs to do. Adorned by us with garlands of her favorite prayer, she will obtain by her entreaties help in abundance from the Spirit that quickeneth. God grant that they refuse not to comply with the burning desire of their merciful Mother but, on the contrary, give ear, like men of good will, with a proper regard for their eternal salvation, to the voice, gently persuasive, which calls to them: "My little children, of whom I am in labor again, until Christ be formed in you."
Knowing what power our Lady's Rosary possesses, not a few of Our Predecessors took special care to spread the devotion throughout the countries of the East-in particular Eugene IV in the Constitution"Advesperascente" issued in 1439, and later Innocent XII and Clement Xl. By their authority, privileges of wide extent were granted to the Order of Preachers in favor of this project. The hoped-for results were forthcoming, thanks to the energetic activity of the brethren of that Order, result to which many a bright record bears witness, although time and adversity have since raised great obstacles in the way of further progress. Yet even today the same zeal for the Rosary devotion which We cited at the beginning of this Letter still fills the hearts of great numbers in those lands-a fact which, We trust, will be as useful in the realization of Our hopes as it was in raising them.
So, I say this to Joseph Ratzinger/Benedict XVI and his conciliar "bishops:" If you want peace, return to the Catholic Faith yourselves. Abandon the madness of the "hermeneutic of continuity and discontinuity," renounce the "new ecclesiology," condemn false ecumenism and the proscribe practice of "inter-religious prayer meetings," abjure the errors of religious liberty and separation of Church and State and episcopal collegiality, suppress the Protestant and Masonic Novus Ordo service, pray the Rosary for the conversion of men and nations to the Catholic Church as the Social Reign of Christ the King is restored. If you want peace, obey these words of Pope Pius XI and Saint Pius X:
Because the Church is by divine institution the sole depository and interpreter of the ideals and teachings of Christ, she alone possesses in any complete and true sense the power effectively to combat that materialistic philosophy which has already done and, still threatens, such tremendous harm to the home and to the state. The Church alone can introduce into society and maintain therein the prestige of a true, sound spiritualism, the spiritualism of Christianity which both from the point of view of truth and of its practical value is quite superior to any exclusively philosophical theory. The Church is the teacher and an example of world good-will, for she is able to inculcate and develop in mankind the "true spirit of brotherly love" (St. Augustine, De Moribus Ecclesiae Catholicae, i, 30) and by raising the public estimation of the value and dignity of the individual's soul help thereby to lift us even unto God.
Finally, the Church is able to set both public and private life on the road to righteousness by demanding that everything and all men become obedient to God "Who beholdeth the heart," to His commands, to His laws, to His sanctions. If the teachings of the Church could only penetrate in some such manner as We have described the inner recesses of the consciences of mankind, be they rulers or be they subjects, all eventually would be so apprised of their personal and civic duties and their mutual responsibilities that in a short time "Christ would be all, and in all." (Colossians iii, 11)
Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.
When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.
There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)
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. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
We must always remember that this is the time, the year of Our Lord 2010, that God has appointed from all eternity for us to live and thus to sanctify and to save our immortal souls as members of the Catholic Church. The graces won for us by the shedding of every single drop of Our Lord's Most Precious Blood on the wood of the Holy Cross and that flows into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient for us to handle whatever crosses--personal, social and ecclesiastical--that we are asked to carry. We must give thanks to God at all times for each of our crosses as we seek to serve Him through Our Lady in this time of apostasy and betrayal, making sure to pray our Rosaries of reparation as we give unto the Most Sacred Heart of Jesus through the Immaculate Heart of Mary the fruits of all of our efforts to restore all things in Him, Christ the King.
This era of apostasy and betrayal will pass. The time of telling omissions will pass. The Church Militant on earth will be restored. Christ the King will reign triumphantly over men and their nations. Yes, we may have suffer more and more in order to plant a few more seeds for this triumph. Alas, we can't get to Heaven without lifting high the Cross of the Divine Redeemer, Whose most Holy Name we exclaim this day and every day as the only one given to men by which they can be saved.
Immaculate Heart of Mary, triumph soon.
Viva Cristo Rey! Vivat Christus Rex!
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.
Saint Genevieve, pray for us.
See also: A Litany of Saints