Monthly Archives: August 2015

The True Faith and the Priesthood

Sermon of Archbishop Lefebvre on the occasion of a new Priest’s first Mass
at Poitiers, France September 3, 1977:

Dear Father, you have the joy today of celebrating Holy Mass in the midst of your dear ones, surrounded by your family, by your friends and it is with great satisfaction that I find myself near you today to tell you also of my joy and prayers for your future apostolate, for the good which you will do for souls.

We will pray especially to St. Pius X, our patron, whose feast it is today and who has been present during all your studies and your formation. We will ask him to give you the heart of an apostle, the heart of a saintly priest like him. And since we are right here in the city of St. Hilary, of St. Radegonde and the great Cardinal Pie, well, we shall ask of all those protectors of the city of Poitiers to come and aid you so that you may follow their example, so that you may defend as they did in difficult times, the Catholic Faith.

You could have coveted an easy and comfortable life in the world. You had already begun the study of medicine. You could have gone in that direction. But no, you had the courage, even in times like these, to come and ask to be made a priest at Ecône. And why Ecône? Because there you found Tradition, you found that which corresponded to your faith. It was an act of courage which does you honor.

And that is why I would like, in a few words, to answer the accusations which have appeared in the local papers following the publication of the letter of Msgr. Rozier, Bishop of Poitiers. Oh, not in order to polemicize. I carefully avoid doing that. Generally, I do not answer these letters and I prefer to keep silent. However, since you as well as me are called into question it seems to me well to justify you here. We are not called into question because of our persons but because of the choice we have made. We are incriminated be-we have chosen the so-called way of disobedience. But we must understand clearly what this way of disobedience consists of. I think we may truthfully say that, if we have chosen the way of apparent disobedience, we have chosen the way of true obedience.

Then I think that those who accuse us have perhaps chosen the way of apparent obedience which, in reality, is disobedience. Because those who follow the new way, who follow the novelties, who attach themselves to new principles contrary to those taught us by Tradition, by all the Popes, by all the Councils, they are the ones who have chosen the way of disobedience.

Because one cannot say that one obeys authority today while disobeying the entire Tradition. Following Tradition is precisely the sign of our obedience. Jesus Christus heri, hodie et in saecula, “Jesus Christ yesterday, today and forever.”

One cannot separate Our Lord Jesus Christ. One cannot say that one obeys the Christ of today but not the Christ of yesterday, because then one does not obey the Christ of tomorrow. This is of vital importance. This is why we cannot say that we disobey the Pope of today and that, for that reason we disobey the Pope of yesterday. We obey the Pope of yesterday, consequently, we obey the one of today, consequently, we obey the one of tomorrow. For it is not possible that the Popes teach different things; it is not possible that the Popes gainsay each other, that they contradict each other.

And this is why we are convinced that in being faithful to all the Popes of yesterday, to all the Councils of yesterday, we are faithful to the Pope of today, to the Council of today and to the Council of tomorrow and the Pope of tomorrow. Again: Jesus Christus heri, hodie et in saecula.- And if today, by a mystery of Providence, a mystery which for us is unfathomable, incomprehensible, we are in apparent disobedience, in reality we are not disobedient but obedient.

How are we obedient? In believing in our catechism and because we always keep the same Credo, the same Ten Commandments, the same Mass, the same Sacraments, the same prayer—the Pater Noster of yesterday, today and tomorrow. This is why we are obedient and not disobedient.

On the other hand, if we study what is taught nowadays in the new religion we realize that it is not the same Faith, the same Creed, the same Ten Commandments, the same Sacraments, the same Our Father. It is sufficient to open the catechisms of today to realize that. It is sufficient to read the speeches which are made in our times to realize that those who accuse us of disobedience are those who do not follow the Popes, who do not follow the Councils, who, in reality, disobey. Because they do not have the right to change our Creed, to say today that the angels do not exist, to change the notion of original sin, to say that the Holy Virgin was not always a virgin, and so on.

They do not have the right to replace the Ten Commandments with the Rights of Man. Nowadays one speaks of nothing but the rights of man and no one speaks of his duties which are in the Ten Commandments. We don’t see that it is necessary to replace the Ten Commandments in our catechisms with the Rights of Man. And this is very grave. The commandments of God are attacked and thus those laws defending the family disappear.

The most Holy Mass, for example, which is the synthesis of our Faith, which is precisely our living catechism, the Holy Mass has been deprived of its nature, it has become confused and ambiguous. Protestants can say it, Catholics can say it. Concerning this I have never said, and I have never followed those who say that all the new Masses are invalid. I have never said anything of the sort but I believe that it is in fact very dangerous to make a habit of attending the New Mass because it no longer is representative of our Faith, because Protestant notions have been incorporated into the New Mass.

All the Sacraments have, to some “extent, been deprived of their nature and have become similar to an invitation to a religious assembly. These are not Sacraments. The Sacraments give us grace and take away our sins. They give us divine life, supernatural life. We are not simply part of a purely natural, purely human, religious collectivity.

This is why we keep to the Holy Mass. We keep to it also because it is the living catechism. It is not only a catechism written and printed on pages which can disappear, on lifeless pages. Rather it is our living catechism, our living Credo. This Credo is essentially the history, as it were, the “song” of the redemption of our souls by Our Lord Jesus Christ. We sing the praises of God, Our Lord, Our Redeemer, Our Saviour who became man to shed His blood for us and thus to give birth to His Church and the priesthood so that the Redemption might continue, so that our souls might be bathed in the blood of Our Lord Jesus Christ through Baptism, through all the Sacraments, in order that we might participate in the nature of Our Lord Jesus Christ Himself, in His divine nature by means of His human nature and so that we might be admitted eternally into the family of the Most Holy Trinity.

This is our Christian life. This is our Faith. If the Mass is not the continuation of the Cross of Our Lord, the sign of His Redemption, is no longer the reality of His Redemption, then it is not our Credo. If the Mass is nothing but a meal, a eucharist, a “sharing” if one can sit around a table and simply pronounce the words of the Consecration in the midst of a meal, it is no longer our Sacrifice of the Mass. And if it is no longer the Holy Sacrifice of the Mass, the Redemption of Our Lord Jesus Christ is no longer accomplished.

We need the Redemption of Our Lord. We need the Blood of Our Lord. We cannot live without the Blood of Our Lord Jesus Christ. He came on earth to give us His Blood, to communicate to us His life. We have been created for this and it is the Holy Mass that gives His Blood to us. This sacrifice continues in all reality. Our Lord is really present in His Body, in His Soul, and in His Divinity.

That is why He created the priesthood and this is why there must be new priests. This is why we wish to make priests who can continue the Redemption of Our Lord Jesus Christ. All the greatness, the sublimity of the priesthood, the beauty of the priesthood, is in the celebration of the Holy Mass, in the saving words of the Consecration. It is in the making Our Lord Jesus Christ descend onto the altar, continuing the Sacrifice of the Cross, shedding His Blood on souls through Baptism, the Eucharist, the Sacrament of Penance. Oh, the beauty, the greatness of the priesthood! A greatness of which we are not worthy, of which no man is worthy. Our Lord Jesus Christ wanted it. What greatness, what sublimity!

And our young priests have understood this. You can be certain they have understood. Throughout their seminary days they loved the Holy Mass. They will never penetrate the mystery perfectly even if God gives them a long life on earth. But they love their Mass and I think they have understood and will understand even better that the Mass is the sun of their life, the raison d’etre of their priestly life so that they may give Our Lord Jesus Christ to the souls of the people and not simply so that they may break bread in friendship while Our Lord is absent. Because grace is absent from these new Masses which are purely a eucharist, a mere symbol of a sign and symbol of a sort of charity among human beings.

This is why we are attached to the Holy Mass. And the Holy Mass is the expression of the Ten Commandments. And what are the Ten Commandments if not the love of God and of our neighbor? How better is this love fulfilled than in the Holy Sacrifice of the Mass? God receives all the glory through Our Lord Jesus Christ and His sacrifice. There can be no greater act of charity for man than this sacrifice. And, is there any act of charity greater than that of giving one’s life for those whom one loves? Our Lord Himself asked that.

Consequently, the Ten Commandments are fulfilled in the Mass, the greatest act of love which God could have from man, the greatest act of love that we could have from God. Here are the Ten Commandments. Here is our living catechism. All the Sacraments take their radiance from the Eucharist. All the Sacraments, in a certain sense, are like satellites of the Sacrament of the Eucharist. From Baptism right through to Extreme Unction, the Sacraments are only reflections of the Eucharist since all grace comes from Jesus Christ, present in the Holy Eucharist.

Now sacrament and sacrifice are intimately united in the Mass. One cannot separate sacrifice from sacrament. The Catechism of the Council of Trent explains this magnificently. There are two great realities in the Sacrifice of the Mass: the sacrifice and the sacrament deriving from the sacrifice, the fruit of the sacrifice. This is our holy religion and this is why we hold to the Mass. You will understand now, perhaps better than you understood before, why we defend this Mass and the reality of the Sacrifice. It is the life of the Church and the reason for the Incarnation of Our Lord Jesus Christ. And it is the reason for our existence, our union with Our Lord in the Mass. Therefore, we cry out if they try to take away the nature of the Mass, to deprive us in any way of this Sacrifice! We are wounded. We will not have them separate us from the Holy Sacrifice of the Mass.

This why we hold firmly to the Sacrifice of the Mass. And we are convinced that our Holy Father, the Pope, has not forbidden it and that no one can ever forbid the celebration of the Mass of all time. Moreover, Pope St. Pius V proclaimed in a solemn and definitive manner that, whatever might happen in the future, no one might ever prevent a priest from celebrating the Sacrifice of the Mass; and that all excommunications, all suspensions, all the punishments which a priest might undergo because he celebrated this Holy Sacrifice would be utterly null and void, in futuro, in perpetuum.

Consequently, we have a clear conscience whatever may happen to us. If we are apparently disobedient, we are really obedient. This is our situation. And it is right for us to tell this, to explain it, because it is we who continue the Church. Really disobedient are those who corrupt the Sacrifice of the Mass, the Sacraments and our prayers, those who put the Rights of Man in the place of the Ten Commandments, those who transform the Credo. Because that is what the new catechisms do.

We feel deep pain at not being in perfect communion with the authors of those reforms. Indeed, we regret it infinitely. I would like to go at this very minute to Msgr. Rozier and tell him that I am in perfect communion with him. But it is impossible for me. If Msgr. Rozier condemns this Mass which we say, it is impossible. Those who refuse this Mass are no longer in communion with the Church of all time.

It is inconceivable that bishops and priests, ordained for this Mass and by this Mass, men who have celebrated it for perhaps twenty or thirty years of their priestly lives, persecute it with an implacable hatred—that they hound us from the churches, that they oblige us to say Mass here, in the open air, when the Mass is meant to be said in the churches constructed for that purpose. And was it not Msgr. Rozier himself who told one of you that if we were heretics and schismatics he would give us churches in which to celebrate our Masses? This is something beyond belief. If we were no longer in communion with the Church but heretics or schismatics we could have the churches. It is quite evident that we are still in communion with the Church. There is a contradiction in their attitude which condemns them. They know perfectly well that we are in the right because we cannot be outside of truth when we simply continue to do what has been done for two thousand years, believing what has been believed for two thousand years. This is not possible.

Once again, we must repeat this sentence and continue to repeat it: Jesus Christus heri, hodie et in saecula. If I am with the Jesus Christ of yesterday I am with the Jesus Christ of today and of tomorrow. I cannot be with the Jesus Christ of yesterday without being with the Jesus Christ of tomorrow. And that is because our Faith is that of the past and that of the future. If we are not with the Faith of the past we are not with the Faith of the present, nor yet of the future. This is what we must always believe. This is what we must hold to at any price— our salvation depends upon it. Let us ask this today of the guardian saints of Poitiers, ask it especially for these dear priests, for this new priest. Let us ask it of St. Hilary, of St. Radegunda who so loved the Cross—it was she who brought to this land of France the first relic of the True Cross and so loved the Sacrifice of the Mass; and finally, of Cardinal Pie who was an admirable defender of the Catholic Faith during the last century. Let us ask these protectors of Poitiers to give us the grace of fighting without hatred, without rancor.

Let us never be among those who try to polemicize, to disrupt, to be unjust to their neighbors. Let us love them with all our hearts but let us hold to the Faith. At all costs let us keep our Faith in the divinity of Our Lord Jesus Christ.

Let us ask this of the most Holy Virgin Mary. She can only have had a perfect faith in the divinity of her Divine Son. She loved Him with all her heart. She was present at the Holy Sacrifice of the Cross. Let us ask of Him the faith that she had.


Vatican approves the dedication of a Roman Square to Martin Luther

This is just unbelievable and scandalous.  Really, one can’t be surprised when the Church is as protestantized as it is.

As reports have have revealed, Rome is preparing to celebrate the 500th Anniversary of the Protestant Revolution (it is not a Reformation. I absolutely despise hearing “Protestant Reformation”).  If this is so, then why not have a Square dedicated to the honor of the man who started it all, who revolted against God and the Church?  Are they going to canonize Martin Luther next?

Protestantism is nothing but apostasy from God and the Church, rejection of His Church, Her Laws, Her Sacraments, our very means of salvation.  By approving of Martin Luther, the Vatican ultimatly approves of rebellion against the Church, all in the name of dialogue and niceness, of course.

One of my favorite Catholic priest writers, Fr. Michael Muller, had this to say on Catholicism and Protestantism:

“Jesus Christ says: ‘Hear the Church’ (Cf. Mt. 18:17). ‘No,’ says Protestantism, ‘do not hear the Church; protest against her with all your might.’ Jesus Christ says: ‘If any one will not hear the Church, look up him as a heathen and a publican’ (Mt. 18:17). ‘No,’ says Protestantism, ‘if any one does not hear the Church, look upon him as an Apostle, as an ambassador of God.’ Jesus Christ says: ‘The gates of hell shall not prevail against my Church’ (Mt. 16:18). ‘No,’ says Protestantism, ‘it is false; the gates of hell have prevailed against the Church for a thousand years and more.’ Jesus Christ has declared St. Peter, and every successor to St. Peter – the Pope – to be his Vicar on earth (Mt. 16:18, Jn. 21:15-17). ‘No,’ says Protestantism, ‘the pope is the Antichrist.’ Jesus Christ says: ‘My yoke is sweet, and my burden is light’ (Mt. 11:30). ‘No,’ said Luther and Calvin; ‘it is impossible to keep the commandments.’ Jesus Christ says: ‘If thou wilt enter into life, keep the commandments.’ (Mt. 19:17) ‘No,’ said Luther and Calvin, ‘faith alone, without good works, is sufficient to enter life everlasting.’ Jesus Christ says: ‘Unless you do penance, you shall all likewise perish’ (Lk. 13:3). ‘No,’ says Protestantism, ‘fasting and other works of penance are not necessary in satisfaction for sin.’

Jesus Christ says: ‘This is my body’ (Mt. 26:26, Mk. 14:22, Lk. 22:19, Jn. 6:55). ‘No,’ said Calvin, ‘this is only the figure of Christ’s body; it will become his body as soon as you receive it.’ Jesus Christ says: ‘I say to you, that whosoever shall put away his wife, and shall marry another, committeth adultery, and he that shall marry her that is put away, committeth adultery’ (Mt. 19:9). ‘No,’ says Protestantism to a married man, ‘you may put away your wife, get a divorce, and marry another.’ Jesus Christ says to every man: ‘Thou shalt not steal’ (Mt. 19:18). ‘No,’ said Luther to secular princes, ‘I give you the right to appropriate to yourselves the property of the Roman Catholic Church.’ The Holy Ghost says in Holy Scripture: ‘Man knoweth not whether he be worthy of love or hatred’ (Eccl. 9:1). ‘Who can say, My heart is clean, I am pure from sin?’ (Prov. 20:9); and, ‘Work out your salvation with fear and trembling’ (Philip. 2:12). ‘No,’ said Luther and Calvin, ‘but whosoever believes in Jesus Christ is in the state of grace.’ St. Paul says: ‘If I should have faith, so that I could remove mountains, and have not charity, I am nothing’ (1 Cor. 13:2).

‘No,’ said Luther and Calvin, ‘faith alone is sufficient to save us.’ St. Peter says that in the Epistles of St. Paul there are many things ‘hard to be understood, which the unlearned and unstable wrest, as also the other Scriptures, to their own perdition’ (2 Pt. 3:16). ‘No,’ says Protestantism, ‘the Scriptures are very plain and easy to understand.’ St. James says: ‘Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil, in the name of the Lord’ (Jms. 5:14). ‘No,’ says Protestantism, ‘that is a vain and useless ceremony.’ Being thus impious enough to make liars of Jesus Christ, the Holy Ghost, and the Apostles, need we wonder if they continually slander Catholics, telling and believing worse absurdities about them than the heathens did?”   ~Fr. Michael Muller

Archbishop Lefebvre on the Assumption

With the passing of the Feast of the Assumption, I had completely forgotten about this great sermon from Archbishop Lefebvre. What beautiful words from a saintly man.  Without further ado, I re-produce it here:

Twenty fifth Anniversary of the Promulgation of the Dogma of
the Assumption of the Blessed Virgin Mary

August 15, 1975 Ecône, Switzerland

In the Name of the Father and of the Son and of the Holy Ghost. Amen.

My dear brethren,

We celebrate today the twenty-fifth anniversary of the Proclamation of the Dogma of the Assumption of the Most Blessed Virgin Mary by our Holy Father Pope Pius XII. It was November 1, 1950. I had the joy and pleasure of being present at Rome in St. Peter’s Square on this holy day and I still hear the words of our Holy Father, Pope Pius XII, proclaiming the Assumption of the Most Blessed Virgin Mary as dogma of our Faith.

Did the Holy Church of God hear about the Assumption of the Most Blessed Virgin Mary for the first time on November 1, 1950? Certainly not! One needs just to read the text by which Our Holy Father Pope Pius XII proclaimed the Assumption of the Most Blessed Virgin Mary to see that since the most ancient times of the Church, the faithful already professed faith in the Assumption of the Most Blessed Virgin Mary. Whether in ikons, whether in stained glass windows, whether in the writings of the Fathers, already everywhere, faith in the Assumption of the Most Blessed Virgin Mary was professed, but it was not yet solemnly defined by Holy Church.

These dogmas, indeed, we must remember, cannot be new truths. The Revelation was wholly completed at the death of the last Apostle. One must therefore look before the death of the last Apostle in the Deposit of Tradition, of Revelation, bequeathed to us, given to us by the Apostles, to find there the truths which we must still believe today. No Pope can invent a new truth which he would like to submit to our Faith. He can only find this truth in the course of centuries, signifying that this truth was already implicitly contained in that Revelation and Faith which the Apostles have given us. This is the teaching of the Church.

Thus when we believe in the Assumption of the Most Blessed Virgin Mary, that is, when we believe that the Good Lord granted that the body of the Most Blessed Virgin Mary be already glorified now, we do nothing else than unite ourselves to the faith of the whole Church, to the Church of all the centuries. And this must be for us a great joy, a great consolation, to think that our Faith today, stronger than ever, more solid than ever, is in union with that of the Catholics of all the centuries.

There is in this dogma of the Assumption of the Most Blessed Virgin Mary a very precious truth, very useful for our times, for our days. In these days, some want to deny miracles; in our days, some want to deny all supernatural realities. This word “supernatural” contains something somehow mysterious; the supernatural state may be difficult to understand for some faithful, it may be difficult to grasp. Yet it is present in the whole teaching of the Church.

In our catechisms we have learned that we became the sons of God, that the Good Lord has deigned not only to give us a human nature, a human soul, but that He wanted to make of us His privileged sons, sharing His Divine Nature, and thus being able to know God, to love God and to love our neighbor infinitely more than if we had only our natural state. We must always remember that: the Good Lord has called us to be His children, though we should have been merely His servants. If we had only had our nature, we would have never been able to know God directly, we would have known God only indirectly through creatures, through the effects of His almighty power, ascending from them to the Almighty Cause which made all these things that surround us, and even ourselves. We climb from the effect to the cause and naturally we think there is a Being extraordinarily powerful, a Being that can only be God for He made all these things by His almighty power. And our knowledge of Him would have remained there, without going further.

But the Good Lord did not want that. He wanted us to enter into His intimacy, He wanted us to enter somehow in Him, to know Him better, to love Him better. And this is a grace, a gift – the word “grace” signifies precisely this – an extraordinary, unbelievable gift to which we could not pretend ourselves.

We might be tempted to say, “But why did the Good Lord love us so much, why did He not leave us with our poor human nature? Did we need to enter into the very nature of God, to be so close to God? This gives us greater responsibilities!”

Yes, indeed, indeed! It gives us greater responsibilities. It changes completely our spirituality. It changes our interior life. It must change our whole interior life. And it does!

Our spiritual life is changed right from the beginning, as soon as we receive Baptism. As soon as we receive this grace of divine filiation in Baptism, and original sin is washed away from our soul, we become God’s privileged adopted children.

And today, this Feast of the Assumption shows us the very crowning of the work of God, of the supernatural work of God. God wants it for us too, as He did for the Most Blessed Virgin. He wants to “assume” our body, to spiritualize our body in a certain way and to give us all the joys of the spirit and all the joys of our divine filiation.

And how does that change our daily life? How must this supernatural life, this divine adoption, change our daily life?

Because we must not see things as we would have seen them if we had merely had our human nature! To know that we are called to live for God, to live in God, to know Him directly, Him Who has created all things, must arouse in our hearts, in our intelligences, a desire of God, a longing to love God, through this divine nature, which is in us by grace, by sanctifying grace, a longing as those aroused throughout all the centuries of the Church from the very beginning of the Christian era.

It has raised up countless acts of heroism, souls so much drawn by God, so much drawn by the desire to know God, to live with God, that they secluded themselves in deserts, in monasteries, in the religious life. And even in lay life they gave themselves completely: all these families were so Catholic that they lived in God. They prayed from morning to evening, they recited their daily family prayer, they had devotion to the Most Blessed Virgin Mary, they lived a Christian life! And thus they had a certain contempt, they esteemed in a lesser way, the things of nature, created things, material things.

But now we are reproached for this, the Church is reproached for this! And now, within the Church itself, those who, in the Church, should continue to teach us these things, reproach the Church for them. They should use as models those who were detached from the things of this world, so that they might already here below give themselves completely to God. They should exalt Christian families who are detached, Christian homes where the family prays, where the idea of a religious vocation, of a priestly vocation in the family is held in esteem, is desired so that in a certain way the whole family is consecrated to God, out of love for God.

This is grace! This is supernatural grace. It is the divine filiation which is in your heart which must make you ask for this, which must make you desire this, long for this, so that your family might be totally consecrated to God, that nothing in your family might become a scandal leading souls away from God. This ought to be your main concern.

How much more this ought to be the main concern of those who give themselves to God, of future priests, of those who want to be united to God in the bonds of religious profession.

And see today how they have under-esteemed religious life, how they have under-esteemed Christian life in Catholic families, to such a point that they ceaselessly repeat the esteem that they have for the values of this world, for human values, the values of our reason, for the values of science. All this is false. All this is rooted in the contempt for the supernatural order, in the negation of the grace of the Good Lord, in the negation of all that Our Lord Jesus Christ came to bring us. This amounts to a denial of Our Lord Jesus. Continually insisting upon the human values, the values of this world, the values of science, one ends up denying Our Lord Jesus Christ!

Indeed, for what did Our Lord Jesus Christ come? For what purpose did He die on the cross? Why did He become incarnate? “Propter nos et nostram salutem – For us and for our salvation!” To give us His grace, to restore this Divine filiation. Our Lord is God, He is the True Son of God, the only Son of God, First-born of all creatures; He came to give us His Blood, His life, and to communicate to us His Divine Life already here below. Thus, by participation in Our Lord Jesus Christ, we truly participate in the Divine Nature.

Therefore, if we are truly conscious of this, we must despise the things of this world, despise the goods of the body, despise the good of our senses, as centuries of Christendom have done in the past. But today they desire to satisfy all their natural desires. Our Lord Jesus Christ never taught us this! Our Lord Jesus Christ taught us precisely to despise the things of this world because we are called to a life infinitely greater, infinitely higher.

This has been the whole spirituality of Christian life for all the centuries before us. The example of all those faithful who withdrew from the world and enclosed themselves for their whole life in a monastery was admirable, it was an encouragement for all Catholics.

But now see these deserted monasteries, these broken grilles in the convents of Franciscan nuns, of Carmelites. These nuns had a very strict enclosure, to be with God, to become more aware of their Divine filiation, to live already with heaven before being in heaven. Knowing that the few years they had to live on earth had to prepare them for heavenly life, they took refuge far from the world, far from the pleasures of this world, in order to live this life they received at Baptism, that was confirmed by the Sacrament of Confirmation and vivified by the Holy Eucharist and Penance. Those elite souls wanted to be enclosed! But what happened? The [Modernists] have broken the enclosures, they have broken the grilles, they have asked the nuns to leave; Our Lord Jesus Christ too left the convent!

And this is why there are no more vocations, this is why there is no more contemplative life. What shall draw souls to this contemplative life if one does not speak of the life of God which we have in us? What shall draw Christian families to live in a more Christian way, if they are not taught that through marriage they receive the special grace where the Most Blessed Virgin Mary is honored, where the crucifix is in a place of honor, where the Blessed Virgin Mary reigns, a family which is the beloved kingdom of Jesus and Mary. If this is no longer taught, there shall be no more Catholic families, there shall be no more vocations, and souls will be lost!

This is what the mystery of the Assumption of the Most Blessed Virgin Mary teaches us today. And there shall be a similar crowning for us too. We must expect this, we must hope for this. This is the great virtue of Hope. Now, this virtue of Hope is disappearing today precisely because all hope is here below. Now social progress, social justice, material progress, the equal distribution of goods of this world: these are the great themes of today’s sermons!

But we were not made for this. We are made, first of all, to be the children of God, to live with God. It does not matter whether we have lived in poverty or at ease, all that matters is the love that we have had for God, how we have spent these years which the Good Lord has given us to live here below with Him. How did we spend them in regard to this hope of heaven? How did we hand on this hope of heaven to our children, these heavenly realities? This is what the Good Lord shall ask of us.

Thus, my very dear friends, who in a few moments are going to pronounce your Profession of Faith and to repeat the Anti-Modernist Oath, you shall notice that this Anti-Modernist Oath is precisely almost in each one of its points a profession of the supernatural realities, against those who want to destroy the grace of the Good Lord, to destroy the Divine reality of the grace of God and of Our Divine filiation. Doing this they reduce to naught their very own intelligence. They pretend that their intelligence is incapable to know God, this is the first part [of the oath].

These people despise the Divine intelligence, the Divine life in which we somehow partake; despising the grace which the Good Lord has given us, the light which the Good Lord has put in our hearts and in our minds, they lose at the same time their own reason. They themselves say that they are no longer capable of knowing God. Thus according to them man is radically, definitively cut off from God, incapable of knowing Him. As a consequence they despise all the goods that Our Lord Jesus Christ has given us – Divine grace, the Sacraments, the Holy Sacrifice of the Mass – all this is reduced to a natural state.

But you, on the contrary, you shall profess your faith in the grace of the Good Lord, in the supernatural life which the Good Lord has given us and in which He enables us to participate. And this on the Feast of the Assumption; you could not do this on a better day, all these blessings which the Good Lord has given us, this great charity which the Good Lord has had for us.

Indeed, it is a blasphemy to say what the Modernists say. It is to blaspheme against Our Lord Jesus Christ because they deny all that Our Lord Jesus Christ came to do here below: they deny His Church, they deny His Sacrifice, they deny His Sacraments, they deny everything and nothing is left. And this is what the modern catechisms teach today. For this reason these catechisms are very harmful because they reduce to nought the entire life of grace, the entire Divine Life, which is what is most precious to us.

Let us ask the Most Blessed Virgin Mary on this day of her Assumption to help us truly understand what our supernatural life is, a participation in the Divine Life. God knows that She knows it, this participation in the Divine Life, She who has given natural life to Our Lord Jesus Christ, through the grace of the Holy Ghost. How much did the Good Lord flood her with spiritual graces! And how much is She capable of making us understand how beautiful, how good, how sweet it is to be united with Our Lord, to know the Good Lord and to live with God!

Let us ask the Most Blessed Virgin Mary to put in our souls, in our hearts, this immense desire, this unquenchable desire, of all the moments of our life, of our whole life, of each week, month and year, to be with God for all eternity.

In the Name of the Father, and of the Son and of the Holy Ghost. Amen.

A different religion

an old catho gathersin

From The Remnant:

“What Have You Done To Our Catholic Church!”

Editor’s Note: Back in 1982, in Today Magazine’s April issue, Anne Roche penned an article called “The Way It Used to Be”. We recently discovered this article as it was reproduced in one of the late, great Hamish Fraser’sApproaches magazines from the early 1980s. Presumably this sobering article reflects the sort of thinking that eventually prompted Anne Roche Muggeridge’s masterwork, The Desolate City: Revolution in the Catholic Church. With prayers for the repose of her soul, let us read Anne’s beautiful description of the way things used to be and the way they surely will be again, in God’s good time. MJM

I must sometimes have gone to Mass in the day-light when I was young, but umy strongest memory is of coming thankfully into it out of the cold dark. At first, to keep my father company. He was a millwright and had to work every Sunday. I used to hurry through the chill Newfoundland mornings with him, shivering, fasting, to the poor little basement church, down into the warm, candlelit, holy silence. The church was always surprisingly full. Men from the mill with their lunch baskets, going on or coming off shift, sometimes black-faced from unloading coal boats all night, kneeling on the floor at the back, too filthy to venture into a pew. Nurses, and our doctor in his vast raccoon coat, with his bag, after a night call. A Mountie in full uniform. Young people still in evening dress after a party.

That is perhaps the central Catholic memory of every Catholic who grew up before the Second Vatican Council of 1962-65: early morning low Mass, said or sung, the rapid murmur of Latin and the high, passionless voices of nuns. The touchstone of the Catholic existence, the glowing mystery at its heart. Ancient, beautiful, austere, intense, objective, holy, Introibo ad altare Dei … We went in unto the altar of God, to God Who gave joy to our youth.

If you were enough of a Catholic to go to Mass on Sunday, then you belonged to a strong contemporary culture that remained through the ’50s vital, unself-conscious and growing, in spite of the pressures of Modernism, secularism, affluence, war and technology. If you were a Catholic, you were different, you stood out, and you didn’t mind. Sometimes you looked different…you refused meat, you had ashes on your brow, you had lots of children. Even when you did the same things as non-Catholics, you thought about them differently. Sooner or later there would come a moment when, as in the British army’s church parade, you would have to obey the command: “Roman Catholics, fall out!”

Now that Catholics aren’t different anymore, now that the Catholic world view and the culture it informed have perished, it is almost impossible to make that way of life, so clear cut and satisfying at the time, seem credible, not only to my children, who never knew it, but even to my contemporaries, who once lived it themselves.

Catholicism pervaded every aspect of life. Even our play was Catholic. My cousin Teresa and I used to hear each other’s confessions through the stair rail and play at being nuns. And we used to fantasize, in those reverent days when only priests were allowed to touch the Blessed Sacrament, that the Church was burning down, or the Vikings were attacking, in which wonderful crises we would be permitted to carry It to safety at our lives’ glad risk. When Paul Comtois, lieutenant-governor of Quebec, died during a fire while trying to rescue the Blessed Sacrament from his private chapel, I remembered those days, and felt a strange certainty that that man, raised in the same Catholic culture, had rushed to realize a similar childhood dream, and I congratulated him on his death cradling his Lord.

We were not at all unusual; we were working-class children in a new factory town less than half Catholic, the same sort of children, we had been taught, to whom the Blessed Virgin Mary had appeared in the famous apparitions at Lourdes, Fatima and LaSalette. We thought it not entirely impossible that she might appear to us if we said the rosary on the way to school. And we believed in our guardian angels as comfortably as we believed in our grandmothers.

The secular and the sacral did not occupy separate compartments in our lives. They were completely, operationally integrated. I remember a conversation with my closest school friend. Sitting on a hill near home, overlooking the sea, in the exquisite light of a Newfoundland spring evening, waiting for the mill whistle and the Angelus Bell to announce suppertime, we discussed with equal matter-of-factness what my grandmother would have made for supper (she was a notable cook) and whether we could follow the example of St. Felicity, with whose dramatic history we had been regaled in that day in school. St. Felicity (whose name was recalled at every Mass until she was discarded without feminist protest at the change) was beheaded in the second century for refusing to sacrifice to idols and for encouraging her seven sons to do likewise. “Take pity on your children, Felicity, they are in the bloom of youth,” urged her Roman prosecutor. “Your pity is impiety,” she told the Roman, and to her sons, before they went to their various cruel deaths, she said, “Look up to heaven, where Jesus Christ with His saints expects you. Be faithful in His love and fight courageously for your souls.” They gave up a life in which they had to die and began life eternal. Terrific stuff, very stirring to the feminine imagination. We thought we might have managed to die bravely ourselves, but could we have watched our children suffer? I didn’t know then, and I don’t know now.

That story did for us what it was intended to do. It impressed on us indelibly the operational principle of Catholicism: that here we have no lasting city, therefore human acts have eternal consequences, and the soul’s honor must be valued above the body’s. Contrary to present propaganda, that view was the opposite of tragic. In this light, the Catholic life was heroic and dramatic, romantic without being sentimental, at once hierarchical and egalitarian. The stupidest, scruffiest Catholic was presented with the possibility of moral grandeur. Not surprisingly, Catholic education to this world view was long on martyrs, crusades and missions, all the splendid Catholic derring-do. But the real genius of Catholicism was that it managed to invest the private conduct of the humblest Catholic life with all the excitement and danger of the early centuries of the Church. Its greatest achievement was to make being good look as glamorous as being evil. It convinced us all that the person who bridled a passion, accepted suffering and injustice patiently, endured the abridgement of worldly possibilities for the sake of Christian principles was as grand and glorious as St. Thomas More or St. Felicity, and as eternally rewarded.

It pushed us to bring a moral imagination to bear on personal conduct, to accept the consequences of free will freely exercise. “Take what you want,” says God, “and pay for it.”

I remember my cousin breaking her engagement because there would be no possibility of her children being brought up Catholic. My aunt told me, in distress, of hearing her cry night after night. We all felt so sorry, but so sure she was right. I remember a friend who fell deeply in love with a married man at her job, and he with her; she removed herself out of temptation to another city and fled again when he followed her. And I also remember kneeling at the wedding of a beloved friend who had confided to some of us that he and his future wife did not intend to obey the Church in the matter of birth control. It was the custom in our parish to honor the bride and groom by allowing them to kneel inside the sanctuary rails, at the very foot of the altar. They knelt on white satin covered prie dieux on the scarlet altar dais as on a stage. We waited while the priest approached them with the Blessed Sacrament and watched un-comprehendingly as they shook their heads and as he hovered, obviously unprepared for their refusal. Then we understood. After a stricken little gasp from the older members of the congregation, we hastily went forward around them to receive Holy Communion ourselves. Her head drooped, and his came stubbornly up. The back of his neck got very red. As we went back to our pews, many of us exchanged looks of sympathy, though none of us ever spoke about it afterward. Regret for their decision was mixed with admiration for their sense of honor, their refusal to pretend to God.

How attractive that Catholic honor was and how gallantly rendered at every level of Catholic society. I remember an illiterate Indian woman who lived common-law with a married man in our town. Very pious herself, she brought up her children to be pious. Several of them were altar boys, their grave dark faces beautiful above their white surplices; I am godmother to one of them. She was always at Mass, lost in devotion, but she never went to Holy Communion. “Surely God wouldn’t mind if she went?” I used to ask myself. I know now that that was condescending, and that the answer was: “Perhaps not, but she would.”

I thought of this woman and of my friends lately, when a Catholic teacher from Waterloo, Ontario, who married a divorced man in a Protestant service appealed the separate school board’s decision to dismiss her from her job. I think of them whenever I hear the increasing demand, some of it from priests, that Catholics who disobey the Church’s laws on marriage should nevertheless be admitted to Holy Communion. It is a mark of the great change in the Catholic world view that this is not considered any longer to be, at the very least, extremely shabby behavior. Pity has become impiety.

There is not the tiniest part of this Catholic fabric of twenty years ago that has not changed beyond recognition. Catholicism is like a city destroyed by war. Most of its inhabitants have fled, and those who remain are picking through the ruins trying to salvage things not too battered to be useful. John Kenneth Galbraith remarked that the collapse of Catholicism was the most surprising thing that had happened in his lifetime. For anyone who loved the Catholic world, this collapse was traumatic.

I was never so shocked in my life as when my father told me, several years before he died, that he was no longer going to Mass. “I don’t believe you!” I said. “It can’t be true! Blessed God! Why?”

“Well, girl,” he replied haltingly, “it’s the changes. I just don’t feel there’s anything happening there anymore. I try, but I can’t.”

My father, whose faith through the poor times, and through my mother’s agonizing death, had remained so innocent, cheerful and trusting, who until then would rather have died than miss Mass intentionally, who took Holy Communion so seriously that he wouldn’t receive It if he had so much as laughed at a blasphemous joke in the mill…now, for him, the miracle had departed. They had taken away his Lord, and he didn’t know where they had laid Him.

Since the Mass was, in Aquinas’ words, “the central pillar of the Church,” it was the first target of the revolution that accompanied the Second Vatican Council. It was the first matter to be discussed at the Council, and radical changes were introduced into it even before the Council ended. The liturgical changes devised by idealogues and enforced by dupes, at one stroke altered the face and mood of Catholicism unrecognizably. The cult was kicked down, and the culture fell with it. There was no point in insisting, as one did endlessly, that the Council had not changed Catholic doctrine.

Everything Catholic seemed at once archaic, discredited. Revolutionary change became the one absolute. Overnight, people reversed themselves dramatically. The nuns who had taught us that chastity was fire, not ice, fidelity to a Beloved Person, Christ, rather than repression, became at once Sex-Ed Sisters. Impossible to believe that the girl with whom I once discussed St. Felicity is now an ardent feminist, working very hard for abortion on demand. Impossible to credit that a Cardinal and a Bishop are dancing hand in hand at a charismatic revel; that a Catholic University is participating in Gay Awareness Week. Appalling to see, in the St. Catharine’s Church where I began my married life, ecstatic Catholic women “slain in the Spirit,” falling to the floor of the sanctuary in the course of a charismatic service, and lying there in a trance.

It has been the most disconcerting experience, like stepping through the looking-glass to find everyone horribly reversed. People only a short time ago utterly committed to Catholic orthodoxy and tradition have, without change of pace, taken up diametrically opposite positions. Since these people are also firmly in power, the Catholic who hasn’t reversed is made to look subversive or mad. Five minutes into a Catholic gathering I begin to feel like a displaced person.

One doesn’t feel virtuous, just stupid and lonely. With the disintegration of the Catholic matrix, it has become impossible to live the Catholic life unselfconsciously. Apart from the unpleasantness of holding positions against a hostile majority, the joylessness of a society, many of whose leaders have put aside their belief in eternity, affects one with despair.

Now that the heart is broken, Catholicism is an act of the will performed out of honor, and out of love, but it is love among the ruins. One keeps on going to the gutted Masses with their antic priests, manufactured excitement and cafeteria casualness at Holy Communion, and one closes one’s eyes and prays the desperate prayer of the agnostic believer: “Lord, I believe, help Thou my unbelief!”

Catholics used to be… well… Catholic! This article (written in 1982. How much more relevant it is today) demonstrates that the Counciliar Church does not practice the Catholic Religion. Both cannot be right.  Only the evil one could have been behind this destruction of the Catholic Faith and practice.

What do you choose? A 50 year old experiment or the Religion practiced by Saints and holy people for generations, for millenia? I choose the latter. If they were wrong, the Church is a lie.

~Damsel of the Faith

Immaculate Heart of Mary

On this the Feast of the Immaculate Heart of Mary, I offer a meditation from Fr. Arthur Ryan, 1877. Remember to pray and offer sacrifices in reparation for the sacrileges and outrages committed against the Immaculate Heart of the Blessed Virgin, as She most urgently asked of us at Fatima:

“The Church, dear brethren, places before us to-day, as the object of our devotion on this feast, the Heart of Mary in what may be called its characteristic virtue–its purity. Purity has been called “Mary’s virtue,” not because she had it in fuller measure or in greater brightness than the other virtues contained in the absolute fulness of her grace, but because it best suits our view of the Virgin Mother, and because it has been ever held the special grace and charm of womanhood. But this is not the feast of Mary’s Purity (that is kept on another day), but of Mary’s most pure heart: that is, it is the feast of that wondrous union and interdependence, in the character of our Holy and Immaculate Mother, of purity and love. It will instruct us to-day, and also help us to honour our Lady in the spirit of her feast, if we reflect for a few moments on this union. We shall find that Mary’s purity of heart came from the love of her heart, and the sorrow perfecting that love; and we shall learn that in love and in sorrow are to be found the surest foundation and the lasting protection of our own purity of heart.

We say anything is pure or clean when there is nothing of a lower or coarser nature mixed with it or resting on it. In this way we speak of a pure spirit as one not made for union with a material body; pure water, again, that is not mixed with any foreign matter that will dull its brightness. Remark that purity does not mean coldness or stiffness. If snow is the emblem of purity, it is because of its heaven-born whiteness and stainlessness–not because of its coldness. Once let the clay and soilure of earth be mixed with the drift, and though it has not ceased to be cold it has ceased to be pure. The icicle which the poet has made the emblem of chastity is no fitting emblem either in its coldness or sharpness–but (if it be a fit emblem at all) in its transparent clearness. To-day, however, we see the true emblem of purity, better than snow or ice, however spotless; for we see a human heart, warm with the warmest human love, throbbing and yearning as with the love of all hearts in one, and yet, nay by very reason of its vehement love, the home and emblem of purity–the most loving of the loving, and the purest of the pure.

For think, brethren, how could it be otherwise. Loving Jesus as Mary did, how could her love know that mixture of other love which alone could make her love impure? What drop of tainted earthly love could find room in the crystal vessel of her heart, full to the very brim of the heavenly love of Jesus? Her warm, womanly heart, so gentle and tender, so fitted and attuned to the finest pulsations of love–made by the Eternal God to be, next to the Heart of Jesus, the most perfect instrument of love, that heart had found complete and perfect rest in the love of God–in the love of its Jesus, and what more could it hold? Love filled that inner house, occupied every chamber and stood at the door, so that no other love could enter. Thus was Mary’s love the cause and the guard of Mary’s purity–enough of itself to be the full account of Mary’s stainlessness.

But yet another cause we seem to see. I say “seem,” brethren, for in a perfect work, such as Mary’s heart is, we find that the virtues are not separable in themselves or in their causes, as they are in works less perfect. In fact, the unity of God’s holiness, in Whom all perfections are as one, seems thus reflected in His most perfect creatures. It is, then, only as of another phase of Mary’s love that I would speak of Mary’s sorrow. She sorrowed because she loved, and for her love; and the purity that was founded in that love takes, in our eyes, its lustre and refinement from that sorrow. The Holy Scriptures speak, as men have in every land and literature spoken, of sorrow typified by fire. Prophet and poet are one in telling of the fire of affliction, the furnace of pain; and when the passing woes of earth shall find their awful and eternal home in Hell, they shall dwell there as in a pool of fire. But it is in the purifying qualities of sorrow that has been found the fitness of its comparison with fire. Not to mention many passages in the Old Testament, St. Peter speaks of the soul made sorrowful in divers temptations like the precious gold which is tried by the fire: and St. John commends gold fire-tried, and in the next verse explains this by the words: “Such as I love I rebuke and chastise.” You know that gold, though so precious, is seldom (if ever) found pure. It has to be made pure by the process of fire: the dross is thus taken from it, and nothing but the bright ore remains.

So is it with the human heart. Precious as is that heart and dear to God, it is yet mixed up with much that is of earth–with sin and the effects of sin. Jesus Christ Himself has told us of the defilements of the heart of man. “From the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies. These are the things that defile a man.” Such an admixture of what is impure makes the purifying of the heart a necessity: and the fire that loosens this dross, and makes the heart an offering acceptable to God, is the fire of sorrow–sorrow as it is sent us by our loving Father in the chastisement of His love–sorrow as it meets us at the hands of our fellow-men–sorrow as we embrace it ourselves and choose it freely as our lot in the generosity of Penance. The example of this sorrow, if not the example of its work, we behold in the pure and sorrowing heart of Mary. She needed not that fire for herself. No smallest atom of earthly defilement was on that pure heart for the furnace of pain to burn away. Love had done all, and left sorrow nothing to do. But, brethren, for your sakes and mine Mary plunged her heart down into that fire, deeper than any heart has ever gone, save only the Sacred Heart of Jesus, the Man of Sorrows.

And shall we refuse to enter our fiery furnace? Shall we refuse to purchase our purity at the price of our pain? Ah no! Our love will make that pain bearable, and will make its work less.

To love and to suffer–be this our lot with the loving, suffering hearts of Jesus and Mary–if only by that love and by that sorrow we may come to something of that purity!

“Who, then, shall separate us from the love of Christ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sword? For in all these things we overcome because of Him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.”

The Church and the World – the Statesmanship of Christ the King

The following is from Fideliter March-April, 1995 by Bishop Tissier de Mallerias:

If we do not love Christ’s social reign, we will fall under the social reign of the devil.

We are convinced that the rejection of the Social Reign of Our Lord Jesus Christ by the nations is the cause of their ruin, or of the most serious disorders and of inextricable problems of the moral, political, social and economic order that no one can master today. We are conscious of the fact that the triumphant revolution is establishing a new world order on the ruins of the apostate nations, and this new order is essentially anti-christian. We observe that the conciliar Church co-operates in this work, while substituting for the religion of God-made-man, the cult of man making himself God. We should all be resolved as much as lies in us, to fight this satanic plan, which God may deign to dissipate with the breath of His mouth. Sons of the Catholic Church, adhering to the indefectible voice of the Spouse of Christ, we proclaim the absolute Kingship of Our Lord Jesus Christ over the human affairs, over societies and over nations.

1. Claims of Our Lord Jesus Christ to Universal Kingship
Our Lord Jesus Christ is necessarily King. By nature He possesses, inasmuch as He is man, the primacy of excellence and of perfection over every creature (Quas Primas [Q.P.] 533, Col. 1:15-17) and particularly the knowledge and power to rule and direct all human temporal affairs of His and His Father’s glory. (Q.P. 540). So as not to empty the humiliation of the Cross, He is abstaining from practising His temporal Kingship Himself. In fact, Our Lord is also in possession of a spiritual and priestly, of a universal and victorious Kingship over all men so as to take them back through Him, the sole Head in the unity of the Mystical Body, the Catholic Church (Col. 1,18). This spiritual Kingship is spread out over temporal affairs to the degree that these serve Him to triumph over His enemies and to extend the Reign of Grace.

The Blessed Virgin Mary, His Mother and co-adjutrix in the work of Redemption, partakes in the Kingship of Christ (Pius XII, Ad Coeli Reginam) and disposes over hearts for it. “Regnum Christi per Regnam Mariae – The Reign of Christ, through the Reign of Mary.”

2. Christ, foundation and restorer of the natural order
Man fallen from his native dignity by original sin (Roman Missal, Collect for Thursday of Passion Week) is only reinstated in that natural dignity by the spiritual Kingship of Our Lord Jesus Christ Who takes care of man’s wounded nature only by lifting it to the supernatural dignity of the child of God (Summa I-II q. 109a2). Likewise, the natural order of human affairs (Pius XII, Summa Pontificatus 740) only receives its full solidity (Col. 1,17) and integrity on the unique foundation on which it behooves to be restored, i.e. on Christ in which it is ceaselessly to be done. It is only found in Christian civilisation, in the Catholic City.

3. Christ the supreme legislator
Christ the Man with the twofold claim of His birth and conquest through the Cross, in Whom are enclosed all the treasures of wisdom and knowledge (Col. 2,3) to Whom God has made over all power in heaven and on earth (Matt. 28:18) is given to men as sovereign legislator Whom they ought to obey (Q.P. 536) and as supreme judge from Whom they receive rewards and chastisements in this as well as in the next life. (Q.P. 537)

4. Universality of Christ’s Reign
Christ’s empire “does not extend exclusively over Catholic nations nor only over baptised Christians… it embraces equally and without exceptions all men, even strangers to the Catholic Faith (Q.P. 542). Our Lord however, only reigns effectively over nations whose leaders He baptised and whose constitutions He christianised (St Pius X, Allocution December 13, 1908).

The Reign of Our Lord Jesus Christ embraces all times, it embraces those who have need of Him, those that battled for Him, those who lived for Him and those who separated from Him. He proves that Christ is the alpha and the omega, the beginning and the end of history (Q.P. 562). His Kingship will be fulfilled on the last day when He will take spectacular vengeance on His enemies (Q.P. 569). The final and triumphant state will be found in the plenitude of glory of His saints and elect (Eph. 4:13).

5. About Our Lord’s Social Reign
God has so constituted man that he cannot exist nor attain his temporal perfection without the cooperation of his fellow men (St Thomas, De Regno, Bk. 1 Ch. 1). This social nature of man thus has God for its author, so that societies no less than individuals are God’s creatures (Philippe, Christ, King of Nations).

Our Lord Jesus Christ, by His natural primacy is thus as man, King of Societies, particularly King of families and of nations, and by His Kingship of Grace He governs them towards their supernatural end. (Q.P. 543)

6. The Primacy of the Common Good
Man being by nature part of all that goes with a well regulated multitude (St Thomas, 1. Ethics lec. 1 n4), he must necessarily align himself with society as to his end (II-II al q.64 a2), i.e. adapt and dispose his person to act in common with others, thus making up society and in which the person finds his temporal perfection (II-IIa1 q26 a3 and a2). Likewise, he must submit his particular interest to the common good, to wit, sacrifice his life fot it (I-IIae q96 a4). Society being in effect but a unity of order and not a substantial unity (St Thomas 1 Ethics, lect 1 n. 5), the common temporal good is not separated from individuals, but it is their good, and it principally consists in a good and virtuous life (Rerum Novarum 303), to which everyone contributes his part (.ibid). Moreover, the ultimate end of man is not a virtuous life but through this to arrive at eternal beatitude (St Thomas De Regno, Bk. 1, ch. 14 n.3). Thus the common temporal good is ordered indirectly to the Triune God (II-IIae q.83 a6), the common good of the city of the blessed, Liberalism and totalitarianism are anti-Christian (Pope Pius XI, Divini Redemptoris, no. 3). The individual as king dissolves the common good by the rights of man without God (Pius XI, Aliquantulum 1).

The deified State in turn confiscates the common good in the interest of the faction that is in power and this is slavery. Only the primacy of Christ the King, tearing away from State and individual their usurped crown can give to the common good its primacy and assure its authenticity (Pope Pius XII Allocution June 16, 1939).

7. King of Kings and Lord of Lords
All authority comes from God (Romans 13:1). Political authority does not come from the people but from God. Perhaps an election determines the person of the leader, but it does not confer authority. One decides by whom power must be exercised. Supreme temporal sovereignty belongs to Our Lord Jesus Christ, King of kings and Lord of lords (1 Tim. 6:15), but since He abstains from exercising it Himself, He delegates temporal power to His human office holders, whether they be hereditary monarchs or elected presidents, who do command less in their own name than in the name and in place of the divine King (Q.P. 547). There is no choice between a modern democracy and Christ the King – long live Christ the King.

8. Sovereign Legislator
The law is “an ordinance of reason for the common good promulgated by him who has the care of the community (St Thomas I-IIae q. 90 a1). It is not the work of the human will, even if it is general (cf. Declaration of the Rights of Man) but a work of reason and the wisdom of the legislator. Civil law is destined to apply and make natural law more precise, i.e. human reason partakes in law (I-IIae q.91a2). It is a precious help for human freedom (Leo XIII Libertas 179-180). Our Lord Jesus Christ “by Whom kings reign and legislators decree what is just” (Pr 8,15) has confirmed natural law and promulgated the law of the Gospel (Matt. 5:17) so that human laws find their norm there. The Sovereign Legislator, Christ the King, is the only one to give peace to the nations, i.e. tranquility and order, the peace of Christ in the reign of Christ (Pius XI, Ubi Arcano).

9. King of Families
Both the Catholic City as well as the Church depend for their preservation and prosperity on fertile marriages (Pius XII Allocution to young spouses). Jesus Christ, King of Nations, is thus King of the family, the mother-cell of society (Pius XI Casti Connubi). He recalls that the State must not absorb but supplement what the family cannot do (Pius XI Allocution to the pupils of Mondragone). The Sovereign Legislator, Our Lord Jesus Christ, takes marriage back to its original sanctity and elevates it to the dignity of a sacrament (Casti Connubi 282). Through the voice of the Church, His Mystical Body, He recalls to souls the natural law, and through the instrument of civil legislation He imposes the law on the public life of the Catholic Community, the ‘City’, in what concerns procreation, reserved to marriage, the preservation of life, conjugal chastity (Pius XII Allocution to midwives), the unity and indissolubility of marriage; He condemns the contrary crimes, He promotes large families with all the virtues (Pius XII Allocution to young spouses), the glory of the Catholic Church where holy religious and priestly vocations flourish.

10. Master of Educators
Our Lord Jesus Christ, the Divine Master, is King of parents and educators, Master of teachers. He reminds the State that education of the child naturally belongs to those who have begotten it, i.e. to the parents (Pius XI Divini Illius Magistri 257). The family is therefore the prime educator and the State cannot arrange the education of children against the will of the parents (op. cit. 258). The family and the school however, must, in instructing and educating, respect the natural and divine law and only teach things that are true (Leo XIII Libertas 209).

Our Lord Jesus Christ confides to the Catholic Church the entire moral and supernatural truth (Pius XI Divini Illius Magistri 24) with the mission to teach all nations (Matt. 28:18). He endows it for that with an infallible magisterium (Pius IX Denz. 1683), with a sovereign authority and with an independence from all earthly power in the original source and exercise of its educative mission (Pius XI Divini Illius Magistri 247).

11. Church and State
What Christ the King is to the Catholic City, the Church, His Mystical Spouse, is in relation to the State. The Catholic Church being spiritual and supernatural, is the supreme society. She is a perfect spouse endowed by her divine Spouse with all the spiritual and temporal means to ‘lead men to salvation’ (Leo XIII Immortale Dei 134)

The Church and the State are independent and sovereign, each in its own domain (op. cit. 136), but by reason of the subordination of the State’s end (the temporal common good) to the Church’s end (eternal salvation), the State is indirectly subordinate to the Church which can intervene in the temporal order in the name of supernatural interests (op. cit. 137), and to require from the State protection (op. cit. 131) against the disturbers of the Catholic religion (Pius IX Quanta Cura 39).

Likewise, it behooves the State to protect the unanimity of the citizens in the true religion, an important element of the temporal common good (Card. Ottavianni – Proposition of the Schema on Church and State).

The public duty or office renders to Jesus, our King, public homage according to the cult of the Catholic religion (Q.P. 543, 569).

Finally, the State, according to the circumstances and the judgement of the Church, can tolerate the public exercise of dissident cults and legally guarantee that tolerance (Leo XIII, Immortale Dei 154). However, in principle, it cannot grant liberty to all cults without distinction (Pius VII, Pius IX, Leo XIII), nor admit the false principle of religious liberty. This would be an offence towards the divinity of the Church and towards the spiritual Kingship of Our Lord Jesus Christ.

12. The Christian political, social and economic order
The wisdom of the Angelic Doctor, the interventions of the popes, and the reflections of thinkers against the (French) Revolution release the general principles of the natural and Christian order.

Following are some aphorisms expressing these:

“Only the devil has need of universal suffrage.” (Leo XIII Diuturum 105)

“Democracy presupposes civic virtue in all, the monarchy, prudence in one person only.” (St Thomas I-II ae q 105 a1 and a3)

“The arrival of universal democracy is of no importance to the Church’s actions in the world.” (St Pius X, Our Apostolic Mandate 31, Instauratio Press edition)

“If the moment has not come for Jesus Christ to reign, the moment has not come for governments to endure.” (Card. Pie, conversation with Napoleon III)

“The principle of subsidiarity [Pius XI Quadrigesimo Anno 38] (i.e. to favour private initiatives, the State only intervening to supply what private persons cannot do) prevents effective socialist control.” (Leo XIII, Rerum Novarum 296)

“The principle of the common good does away with effective liberal control.” (Quadrigesimo Anno 532, 534)

“Justice is the first of the charities.” (Quadrigesimo Anno 523)

“Christian charity tempers the injustice of the unjust. The charity of the unjust is the height of injustice.” and “The justice of the common good is the first justice.” (St Thomas II IIae q58a5)

God says : “So as to be rich, multiply and subdue the earth.”

The Devil says: “To be rich, be sterile and the earth as well.”

There is no middle way. Either the social reign of the devil, or the Social Reign of Our Lord Jesus Christ.

Christ the King is the unique hope of the nations. (Gen. 19:10) It is Him that they wait for in darkness, amidst the accumulated ruins of “two centuries of liberal culture.” (The Ratzinger Report)

With our Holy Mother the Church, we proclaim that today as always, Our Lord Jesus Christ is the unique source of salvation, both of societies and of individuals (Q.P. 543), since for the material or spiritual, for the temporal as for the eternal, “there is no other name under heaven given to men, whereby we must be saved.” (Acts 4:12)

Modernism threatens the world

Take note of what Pope St. Pius X warned us of, particularly the danger that Modernism would post to the family and nations. Think of the upcoming Synod with the Modernists’ attacks on Church doctrine.  We can’t say we haven’t been warned about the current crisis engulfing the Church.

“These moderns, forever prattling about culture and civilization, are undermining the Church’s doctrine, laws, and practices. They are not concerned very much about culture and civilization. By using such high-sounding words they think they can conceal the wickedness of their schemes. All of you know their purpose, subterfuges, and methods. On Our part We have denounced and condemned their scheming. They are proposing a universal apostasy even worse than the one that threatened the age of [St. Charles Borromeo]. It is worse, We say, because it stealthily creeps into the very veins of the Church, hides there, and cunningly pushes erroneous principles to their ultimate conclusions. Both these heresies are fathered by the ‘enemy’ who ‘sowed weeds among the wheat’ in order to bring about the downfall of mankind. Both revolts go about in the hidden ways of darkness, develop along the same line, and come to an end in the same fatal way. In the past the first apostasy turned where fortune seemed to smile. It set rulers against people or people against rulers only to lead both classes to destruction. Today this modern apostasy stirs up hatred between the poor and the rich until, dissatisfied with their station, they gradually fall into such wretched ways that they must pay the fine imposed on those who, absorbed in worldly, temporal things, forget ‘the kingdom of God and His justice.’ As a matter of fact, this present conflict is even more serious than the others. Although the wild innovators of former times generally preserved some fragments of the treasury of revealed doctrine, these moderns act as if they will not rest until they completely destroy it. When the foundations of religion are overthrown, the restraints of civil society are also necessarily shattered. Behold the sad spectacle of our times! Behold the impending danger of the future! However, it is no danger to the Church, for the divine promise leaves no room for doubt. Rather, this revolution threatens the family and nations, especially those who actively stir up or indifferently tolerate this unhealthy atmosphere of irreligion. This impious and foolish war is waged and sometimes supported by those who should be the first to come to Our aid. The errors appear in many forms and the enticements of vice wear different dresses. Both cause many even among our own ranks to be ensnared, seducing them by the appearance of novelty and doctrine, or the illusion that the Church will accept the maxims of the age. Venerable Brethren, you are well aware that we must vigorously resist and repel the enemy’s attacks with the very weapons Borromeo used in his day. Since they attack the very root of faith either by openly denying, hypocritically undermining, or misrepresenting revealed doctrine, we should above all recall the truth Charles often taught. ‘The primary and most important duty of pastors is to guard everything pertaining to the integral and inviolate maintenance of the Catholic Faith, the faith which the Holy Roman Church professes and teaches, without which it is impossible to please God’. Again: ‘In this matter no diligence can be too great to fulfill the certain demands of our office’. We must therefore use sound doctrine to withstand ‘the leaven of heretical depravity,’ which if not repressed, will corrupt the whole. That is to say, we must oppose these erroneous opinions now deceitfully being scattered abroad, which, when taken all together, are called Modernism.”   ~Pope St. Pius X, “Editae Saepe”, 1910 A.D