Thomas A. Droleskey
Well, the first round in the Circus of the Midget Naturalists in the Big Top is done.
All I say say is "Ugh!"
That's it. "Ugh!"
Ninety minutes of a "debate," which was dominated by the former Governor of the Commonwealth of Massachusetts, Willard Mitt Romney, about the money, the money, the money and the money, in case you did not notice, while our reigning caesar, Barack Hussein Obama/Barry Soetero, stuttered and stammered and seemed completely lost without his ubiquitous TelePrompTer, which is his weapon of mass disinformation.
Ninety minutes of absolute blather about who would do a better job of Conserving The Welfare State.
This is a two-party system? Obama versus Obama Lite?
Ah, this is what one gets as the natural process of degeneration caused by the (drum roll, please) false, naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian principles upon which the modern civil state, including, of course, the United States of America, is founded. We are needlessly Divided By Error, period as a result, forced to believe that one set of naturalists is less "evil" than the other set.
Excuse me, Messrs. Romney and Obama. Excuse me.
Our economy is in shambles in large measure because of the Protestant Revolution's overthrow of the Social Reign of Christ the King that has been institutionalized by the rise of one Judeo-Masonic philosophy and ideology after another.
Our economy is in shambles because men sin wantonly as they expect that they can pursue material prosperity while contracepting and/or aborting their progeny without regard to the simple truth that it is impossible for men to pursue temporal peace and prosperity as their do those things that opposed to the peace and happiness of prosperity.
Federal role in education?
State role in education?
Local role in education?
Parents are the principal educators of their children, and no level of government has any right from God to operate institutions of public brainwashing at taxpayer expense and impose curricula of miseducation that distort history and science and promote one grave sin after another.
Public schools exist.
Medicare, Medicaid and Social Security exist. Large numbers of people depend upon those programs. That is simply reality. Granted. Such things are not going to be "repaired' easily. They should be phased out entirely over time as parents welcome children generously and as subsidiarity takes the place of the Nanny State. Alas, we are in a chastisement for which the only answer over the long-term involves prayer and fasting if, that is, God grants us a "long term." Every short-term solution is bound to be politically untenable or fiscally unsound. Remember, national "Debt Clock" Began Ticking On July 4, 1776.
Obama/Soetero brings us more leftism by way of socialism and fascism.
Romney brings us more of the "moderation" with which he governed Massachusetts and that the likes of Richard Milhous Nixon, Gerald Rudolph Ford, Jr./Leslie Lynch King, Jr., and George Walker Bush brought us. He is a combination of Nelson Aldrich Rockefeller and Jerry Ford.
What a country.
Nationalized health care?
Where is this justified in the Constitution of the United States of America? Romney and Obama/Soetero both accept some form of "national' health care law as legitimate, and Obama/Soetero's only real "hit" on Romney last night came when he mentioned, quite effectively for only time in the circus, that his opponent's aides help to craft ObamaCare, certain elements of which Romney has said he wants to keep.
The ultimate end of the civil government?
Well, both Midget Mitt and Pee Wee Midget Obama/Soetero got it wrong with their meandering answers about government can help people improve their lives.
Here is the purpose of government:
That the State must be separated from the Church is a thesis
absolutely false, a most pernicious error. Based, as it is, on the
principle that the State must not recognize any religious cult, it is in
the first place guilty of a great injustice to God; for the Creator of
man is also the Founder of human societies, and preserves their
existence as He preserves our own. We owe Him, therefore, not only a
private cult, but a public and social worship to honor Him. Besides,
this thesis is an obvious negation of the supernatural order. It limits
the action of the State to the pursuit of public prosperity during this
life only, which is but the proximate object of political societies; and
it occupies itself in no fashion (on the plea that this is foreign to
it) with their ultimate object which is man's eternal happiness after
this short life shall have run its course. But as the present order of
things is temporary and subordinated to the conquest of man's supreme
and absolute welfare, it follows that the civil power must not only
place no obstacle in the way of this conquest, but must aid us in
effecting it. . . .Hence the Roman
Pontiffs have never ceased, as circumstances required, to refute and
condemn the doctrine of the separation of Church and State. (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)
We are living through a great chastisement for our sins and the sins of the whole world. Although so few people want to believe these words, there is no naturalistic "short-cut" to prevent the worsening of this chastisement. We must pray and fast and sacrifice as the consecrated slaves of Christ the King through the Sorrowful and Immaculate Heart of Mary, Our Queen. We must stand for Catholic truth as it alone can convert men and their nations to the Catholic Church, outside of which there is no salvation and without which it is impossible to know true social order.
Archbishop Alban Goodier, S.J., who was the Archbishop of Bombay, India, form December 22, 1919, to October 1, 1926, explained in Volume Two of The Public Life of Our Lord Jesus Christ that Our Lord had to teach the Apostles to stand for truth and to reject all human prudence that might impede them from standing for the truth. Archbishop Goodier's reflections should inspire us to reject all "human prudence" that men use to excuse themselves from standing in behalf of Catholic truth in the midst of the world because of the alleged "impossibility" of converting men and their nations to the true Faith:
"From that time Jesus began to shew to his disciples that the Son of Man must go to Jerusalem and suffer many things and be rejected by the ancients and chief priests and scribes and be put to death. And after three days rise again. And he spoke the word openly."
The day on which Simon Peter made his great confession was a landmark and a day of change in many ways. Jesus now no longer hung about the outlying semi-pagan districts; He turned His steps once more towards Galilee. From Caesarea Philippi to the north of the lake, down the upper Jordan Valley, would be a short day's journey; between the hills on either side the road was even. He took that road; as He went along He began to speak to the Twelve of other things which were indeed passing strange. He had come to found a Kingdom, and at last the Kingdom had been founded; that day the foundation-stone had been definitely laid. All during the preceding months he had laboured hard to teach them independence of the Pharisees and Scribes. He had told them expressly not to fear them; to their faces He had defied those men; when they had wished to argue with Him He had turned His back upon them. He had bade His own to beware, not of the men themselves, but of their 'leaven' ; of the doctrine they taught and their subtle devices.
Now on a sudden all was changed. He no longer sought to avoid them; He would go into the very jaws of death. He no longer spoke of His power and authority; He spoke as one who was already doomed. He had just crowned His teaching by the promise that the gates of hell should not prevail against His Church; yet this was immediately followed by emphatic predictions, that He must go into the centre of danger, that there He must suffer, must be rejected, must die. And not only must the people reject Him; that, more or less, the Twelve could understand. Already many had begun to desert Him, many more had never followed Him at all. The talk that they had heard in the bazaar had let them see that the crowds were not to be trusted. But the rejection, so He told them, would be far more serious than that. He would be rejected by the ancients, by the chief priests, by the Scribes, by every authority which they held sacred, and all but infallible, and representative of God Himself. In the end, so they had always dreamed, He would win them to His side; by His miracles, by His words, by the evidence of Himself, He would convince these leaders as He had convinced them. The Old Law would at last recognize its Messias; the priests of the Temple would see in Him their elder Brother, the prophets would be proved to have been fulfilled in Him. Ancients priests, and Scribes would be convinced, and Jerusalem the Golden would own its lawful King.
So they had dreamt, and in the strength of that dream the human side of their minds had clung to Him. What then could He mean by this strange and new language that He spoke? He gave no explanation; He just stated the fact; again and again, when they were alone together, He came back upon it. At first it would seem that again He was speaking to them in parables, and later explain what He meant. Then, since no word of explanation came, they would say that this was a timely warning of opposition that would last yet longer. Lastly, since He continued to repeat it, they were convinced that He was only too depressed; that He was feeling too keenly His recent ill-success, the desertion of the people, the enmity of the Scribes and Pharisees, the weakening of themselves, the Twelve, His own inability to do anything that would appeal. He was too sad; He was losing heart; He was looking into the future with hopeless eyes; perhaps He was saying these things that He might induce them to show Him sympathy and encouragement. For surely what He said could never positively come true; such a doom could never befall the Son of the living God.
Once more Simon, now Peter, spoke up for the rest. He was now the Rock; he must show that he was equal to the task imposed upon him. Along that country lane, in His company, with the Eleven all around him, and not a single enemy in sight, Peter could be very brave. Hay more, he could show what a worthy vicar he would be. If the Master went down, he would be there to lift Him up. The Kingdom had been established. They must not now look back. Such a debacle as Jesus foreshadowed must not be tolerated for a moment. Besides, for Him to speak like this would have a bad effect upon the rest. The last few months had been hard enough; ever since their successful expeditions, when Jesus had sent them to preach before the Pasch, they had had a trying time. They had shown anxiety of late at the attitude of the Pharisees and Scribes; if this kind of future were all their Master could show them, they, too, might lose heart. He must interfere; He must remonstrate. He was now the Rock; he stood responsible for the loyalty of the rest. The gates of hell were not to prevail against him; must less must they be permitted to prevail against the Master. Perhaps this was a first test for him; if so, like a man he must play his part.
So it came about that on one of these occasions, when Jesus gain came back on this depressing picture, Simon Peter would endure it no longer. He took Jesus aside; he meant to speak strongly, therefore he did not wish to be overheard. Affectionately enough he scolded his Master; he rebuked Him, he pointed out to Him what a mistake was this which He was making: 'And Peter taking him began to rebuke him saying Lord be it far from thee this shall not be unto thee.'
Jesus looked at Peter. At another time, in another place, He might have taken his remonstrance gently, at least with great condescension; by the Jordan, on the lake, in the synagogue at Capharnaum, He had always given Peter encouragement. But now it was very different; the Peter that now spoke was another man from him who had said: 'Depart from me for I am a sinful man O Lord.' or again: ' Lord, if it be thou bid me come to thee upon the waters'; or who had later cried: 'Lord to whom shall we go? Thou hast the words of eternal life.'
For in this last assumptive manner there was that which might one day prove Peter's downfall. Besides there were others to be considered. The Eleven were behind, looking on. They knew what Peter was doing; if they could not hear his words they could guess from his behaviour, for Peter was always spontaneous. Though Peter was the chosen head, yet even Peter had his place and his duty, and both he and the others must be taught it.
Jesus turned round and stood still. He faced the Eleven coming towards Him, He turned His back on Peter. Then severely, yet not offensively, for Peter clung to Him all the same, He spoke strong words: "Who turning about and seeing his disciples threatened Peter saying Go behind me, Satan. Thou art a scandal to me because thou savourest not the things that are of God but the things that are of men.'
Such was Peter's first lesson as Prince of the Apostles. Not always success as men see it is the truest triumph. There is something far more true than success, and truth alone in the end prevails.
But the lesson begun was not to stop there. Not only to the Twelve had He now begun to teach this new doctrine of suffering, and rejection, and death; He would show that to others also His attitude had changed. And yet in reality it had not changed; He who from the beginning had blessed the poor, and the meek, and those who suffered for the sake of justice, was consistent with Himself. Only from henceforth forward He would emphasize those things which before had been less noticed. He would insist that suffering of some kind were it only that of ordinary life, was a condition of His service; that the first step in the following of Him was to be along the way of the Cross. . . .
He had lifted them up on another plane. In the early days, in the days of His temptations, we had seen how 'The devil took him up and shewed him all the kingdoms of the world in a moment of time and the glory of them', and had said to Him: 'To thee will I give all this power and al the glory of them for to me they are delivered and to whom I will them. If therefore thou falling down wilt adore me and all shall be thine.'
That temptation was no passing thing. It was real, it was persistent, it attacked the soul of every man who was zealous for the spread of the Kingdom, it would continue to the the end of time. At that very moment His followers were affected by it. Because of it the would make Him their King; not least His Twelve dreamed and dreamed again that for the conquest of the world, the gaining of it for the Kingdom, any price would be worth while. 'In a moment of time, the glory of them all shall be thine.'
Who would not give all He possessed for a conquest so glorious!
Jesus would now set Himself to correct that impression. More than all the world to Him was the single soul of any single man; more than a kingdom that reached across the globe, and held the nations in thrall, was a kingdom in a single heart. The Kingdom of God was within Him, it was not of this world; it was in the hearts of other men, not in the things that they possessed. Let a man therefore keep that safe, and all would be well. let him save a single soul, and another, and another, one by one, in that alone would come the conquest.
And then He took another side; He faced and countered another temptation that pursued and would pursue His own. For thus they would reason. To seek to spread the Kingdom, to win the favour and the allegiance of men to Jesus Christ, to conquer the power and glory of the earth, entailed a great risk, demanded great prudence. For this mean must needs be humoured; they must not be offended; the unpleasant things must be glossed over. Jesus of Nazareth might at times be a scandal to the Pharisees and Scribes. His claim, too, openly declared, might shock the people of Nazareth; to the men of Capharnaum His promise might appear too extravagant. His overlordship of the Sabbath and the Temple might offend the citizens of Jerusalem; His powers, too strongly maintained, might arouse opposition, above all His power of forgiving sins. On this account some of His own would be tempted to half-measures. They would suffer human prudence to prevail; they would adapt Jesus Christ and His doctrine to the standards of this earth; they would be ashamed to proclaim Him as He was. It was not a new temptation; it was but another phase of that which we have just seen. to prefer the external kingdom to the kingdom within a human soul, to sacrifice a soul for the kingdom, would in the end lead to this; that for the sake of the Kingdom the King Himself would be sacrificed.
Once for all, then, he would denounce and crush this evil, the greatest save one that could creep into His Church, and of the others He had already given warning. This was the evil that would try her most, and would injure her most, both from within and from without, through all the ages that were to come in high places as well as in corners of the Kingdom. A few days before He had founded His Church on Peter; Peter had responded by saying that which savoured not 'The things are of God but the things that are of men.'
Even in Peter then the danger was imminent. Therefore, now the first time, the Son of Man reveals Himself in all His dignity and might. The kingdom of the earth! Let the kingdoms of the earth hear Him who now speaks and tremble: 'He that shall be ashamed of me and of my words in this adulterous and sinful generation of him the Son of Man will also be ashamed when he shall come in the glory of his father with the holy angels.'
It was a tremendous announcement; for those who were versed in the prophets it was also a solemn declaration. Now definitely, at this beginning of His downfall, Jesus declared what He meant by His self-chosen title of the Son of Man. Daniel had foreseen it; Jesus took to Himself the prophet's words: 'I beheld therefore in the vision of the night and lo one like the son of man came with the clouds of heaven. And he came even to the Ancient of days and they presented him before him and he gave him power and glory. And a kingdom and all peoples and tribes and tongues shall serve him. His power is an everlasting power that shall not be taken away and his kingdom that shall not be destroyed.' (Daniel vii, 13, 14.)
As the storm rises against Him, so much the more from henceforward does Jesus assert His supremacy. As here He had foretold His doom, and then in the same breath foretold His victory, so when the end did some, in the same words but more emphatic, He announced the coming of His Kingdom. In all and among all He was always the Master; this feature of His life must never be forgotten during the troubled times which are now to follow. Nowhere more than on Calvary does He show that He is the Lord. (Archbishop Alban Goodier, The Public Life of Our Lord Jesus Christ: An Interpretation, Volume Two. London: Burns, Oates and Washbourne, Ltd., 1931, pp. 1-5; 6-9.)
Have you read these passages from Archbishop Goodier's book with care? Read them again. And again. And yet again after that. When you have read these passages and meditated upon them, I ask you to pray three Hail Marys for a reader of this site, a person who lives east of the Alleghenies and west of Dublin, Ireland, for firmly recommending that we purchase Archbishop Goodier's book.
These remarkable passages have application to the state of the world and
to those who think that some "strategy" is necessary to shade the truth
in order clothe the naked emperor that is Joseph Ratzinger/Benedict
XVI with the fiction that he is a true and legitimate Successor of Saint Peter despite his many defections from the Catholic Faith, including his complete and utter rejection of the Social Reign of Christ the King as a matter of principle, not as a concession to the realities of time.
Archbishop Goodier, who died on March 13, 1939, just thirty-two days before what would have been his seventieth birthday, wrote words that describe both the anti-Incarnational world of the civil state of Modernity that has influenced Catholics to accept with passivity and a shrug of the shoulders the seeming permanence of the way things exist now and the Modernist predilections of the lords of the counterfeit church of conciliarism, men who believe that it is indeed inopportune and imprudent to proclaim what the Catholic Church proclaimed throughout her history concerning the Social Reign of Christ the King.
Readers of this site can choose to believe what they want to act as they will, preferring, quite perhaps, that it is "necessary" to "put aside" the truths of the Holy Faith to combat the evils being wrought by the current caesar. Yet it is that the Etch-A-Sketch naturalists of the false opposite of the "right" who seek to replace the current caesar are themselves creatures and slaves of Modernity's Protestant and Judeo-Masonic contention that it is not necessary for men and their nations to recognize Christ as King and to submit to Him as He has revealed Himself to us exclusively through His Catholic Church in all that pertains to the good of souls, upon which hinges the fate of nations.
May the Rosaries that we pray each day help us to so
oriented to the things of Heaven that we come to despite the ways of
naturalism and naturalists, becoming apostles only of the Social Reign
of Christ the King and of Mary our Immaculate Queen remembering at all
times these simple but profound words of Pope Saint Pius X:
. . . . 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. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
We must make sure, therefore, to cleave to true Catholic Faith without making any concessions to concilairism, whose apostate apologists such as the midget naturalists who are vying for the one to be defeated by the Uber Statist, Barack Hussein Obama, on November 6, 2012, are always trying to convince the voters that they have the "solutions" to the nation's problems. They do not.
The "message" we must convey is that of the restoration of the Social Reign of Christ the King, a message rejected by the lords of Modernity in the world and by the lords of Modernism in the counterfeit church of conciliarism alike.
"Vivat Christus Rex! Viva Cristo Rey!"
Our Lady of the Rosary, pray for us!
Saint Joseph, Patron of Departing Souls, 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 Francis of Assisi, pray for us.
See also: A Litany of Saints