Monthly Archives: October 2015

We must establish His Reign

A sermon of Archbishop Lefebvre, given on October 29, 1978 on the Occasion of the Ordination of 28 Deacons.  The more sermons and writings we read of the man, the more we should recognize what a great saint he was.  Please God, Archbishop Lefebvre’s name will be vindicated some day.

In the name of the Father, and of the Son and of the Holy Ghost.

My dear friends and my dear brethren:

As each year, on this Feast of Christ the King, we have the joy of conferring ordination to the diaconate on some of the seminarians, and this year this joy is particularly great because by the grace of God they are numerous, and in addition there are the subdeacons who have come from Bedoin and also those of the Fraternity of the Transfiguration. We are very happy to see to it that the diaconate, which bears so many graces for those who are going to receive it, may always extend itself for the greater good of souls.

My dear friends: In a few moments you are therefore going to receive Spiritum Sanctum ad robur, the Holy Ghost with the gift of fortitude in particular. You are going to receive the Holy Ghost in order to fulfill your office; that is what the bishop is going to say in the middle of the preface by the sacramental formula. A character more profound and still more significant of Holy Orders is going to mark your souls; before God, before the Church, before all of the holy angels, before the entire celestial court you shall be henceforth deacons for eternity! And if one judges according to the monitions which are give by the bishop to the (sub) deacons before conferring upon them the diaconate, one sees that this function is very important.

The function of the deacon, says the monition, is to serve at the altar, to baptise and to preach: Servire ad altare, baptizare et praedicare.

To serve at the altar; but to serve at the altar in a manner which is closely related to that of the priest. Henceforth, the deacon will be able to carry the sacred vessels which contain the Blessed Sacrament. Henceforth, even though it be only in an extraordinary manner, he will be able to distribute the Holy Eucharist. He approaches therefore in a very close manner these holy mysteries, these great mysteries of our holy religion: the Holy Sacrifice of the Mass, the Holy Eucharist-the great sacrament in the radiance of which the priest must live and in the radiance of which you, my dear friends, must live in an intensified manner.

To serve at the altar, to baptise and to preach. The Church, in the monition which she demands the bishop to pronounce before the ordination, gives you Saint Stephen as an example, an admirable example. This deacon, it is said in the Acts of the Apostles, had been chosen because he was filled with the grace of the Holy Ghost— plenus gratia et Spiritus Sanctus. And a bit further in these same Acts of the Apostles— Plenus gratia et fortitudine. If there is an example which you must follow, an example and a model, it is certainly this Saint Stephen, since he is given to you particularly by the Church. Indeed, Saint Stephen, filled with the grace of the Holy Ghost, preached. The Acts of the Apostles show in a striking manner, in a manifest manner to what point the listeners of his preaching were stupefied—and they saw him as an angel from heaven. He was radiating the splendor of eternity and in spite of this, his judges did not wish to accept his words and they did not wish to receive his preaching. Thus, in terminating his objurgations, Saint Stephen, with force, made them understand that they were no different from the others who had preceded them and who had killed the prophets. “The prophets who announced the coming of the Just, your fathers have killed; and you are similar to them for you have killed the Just Himself.” And upon hearing these words of St. Stephen the Acts of the Apostles say that their rage was at its height and that “they gnashed their teeth”— these are the terms of Sacred Scripture itself—and “they rushed upon Saint Stephen in order to stone him.”

Thus, my dear friends, I believe this is an admirable example for you today, in particular, on the Feast of  Christ the King. You must have this contemplation, this vision in a certain sense, of the royalty of Our Lord Jesus Christ, as St. Stephen saw it in heaven. Our Lord present in heaven, the King of Heaven and not only the King of Heaven but, as well, King of the Earth. This is why St. Stephen did not fear to speak with force of the royalty of Our Lord Jesus Christ, and of the duty to obey Our Lord Jesus Christ. This is what the Scribes and the Pharisees, who had Our Lord put to death, refused and this is why they stoned Saint Stephen, indeed you also with the grace of God are going to become priests and exercise in a manner even more complete during your priesthood, your function of deacon. But already before receiving the priesthood you will be able to preach when the occasion presents itself and you must prepare yourself for this.

In this preaching, you will preach the royalty of Our Lord Jesus Christ, for it is not of other things that the priest has to preach.

You will preach this royalty first of all by prayer, through the example of piety, by the love of the altar, and by the love of the Holy Sacrifice to which you will henceforth be attached forever. You will manifest this attachment to the sacrifice of Our Lord by respect for sacred things, in order to encourage the faithful to respect them also, and to understand that these great mysteries are the source of our sanctification. You will pray therefore for it is through prayer and sacrifice that Our Lord saved the world, and you will not save it other than by prayer and your sacrifice. You will preach Our Lord Jesus Christ and His royalty by the example of your virtue, by your priestly dress, by your attitude, by your goodness, by your charity, by your zeal, in your conversations on all the occasions that you will have to approach the faithful and unbelievers; you will preach Our Lord Jesus Christ. And God knows that today the world has need of this preaching! St. Francis of Assisi in taking Brother Leo with him in the streets of Assisi said to him, “Let us go preach Our Lord Jesus Christ,” and Brother Leo accompanied him. After having traversed the streets of Assisi, St. Francis, not having pronounced a word, was asked by Brother Leo, “But how have we preached Our Lord Jesus Christ?” “By our example and by our habit we have preached Our Lord Jesus Christ,” and the world has need of this example, and the world has need of this preaching.

You will also preach Our Lord Jesus Christ by your words. We must establish His reign for He has commanded that we do so. Our Lord, in sending the seventy-two disciples to preach the Gospel did not speak of other things. Go! Preach the reign of God! The reign of God —Regnum Dei. This reign of God is HIS reign for He is God. He is Our God. We have no other God but Our Lord Jesus Christ! It is therefore the reign of Our Lord Jesus Christ which His disciples preached. It is also the reign of God that Our Lord preached during the forty days which followed His Resurrection before His Ascension; it is the Gospel which says so: “He conversed with the Apostles of the reign of God.” It is thus the reign of God which preoccupied Our Lord; definitively His own reign. Thus, as Our Lord was preoccupied with this reign we are also, who are His disciples. We must always be preoccupied with the reign of Our Lord Jesus Christ: the reign of Our Lord Jesus Christ for ourselves, the reign of Our Lord Jesus Christ for individuals, for persons, the reign of Our Lord Jesus Christ for families, the reign of Our Lord Jesus Christ in societies.

But you will not forget that opposed to the reign of Our Lord Jesus Christ there is the reign of Satan. The reign of Satan has never perhaps been more extensive and penetrated everywhere into all domains as it has today. It surrounds us on all sides.What is the reign of Satan? The reign of Satan is the reign of scandal but scandal understood in its true sense understood in the sense of that which leads us to sin and, as a consequence, which leads us to HELL. That is scandal! Scandal is that which leads to sin, that which draws one into sin and indeed the reign of scandal is to be found in this world. Much is scandal around us, much is contrary to the law of God. Henceforth, in society, even the commandments of God are not only ignored but they are publicly and officially attacked. Laws are passed which are contrary to the law of God. All of this is legalized, officialized; the magistrates, the doctors are obliged to do some things which are contrary to the law of God, which are unjust, which are horrible, abominable! All of this in a time when one believes that our civilization has never been as great or as beautiful! On the contrary! This civilization bears the mark of SATAN and it bears the mark of HELL!

You will denounce these scandals in order to prevent them from leading souls to hell. You will not be afraid to denounce all that which drags souls into sin.

In order to have this courage and this force, you will ask these graces particularly of the Blessed Virgin Mary. You know, my dear friends, Mary is our Mediatrix Mother. She is the Mediatrix of all graces. The grace which you are going to receive in just a few moments by the imposition of the hand of the bishop and by the sacramental words which are going to be pronounced over you, this grace of the Holy Ghost is going to be given to you by the intercession of our good mother in heaven. Ask Mary. Ask her—your mother, to give you this grace in abundance that you may truly be deacons according to her heart, that later on you may be priests according to her heart as was her Divine Son. She will aid you to be apostles of the Kingdom of Our Lord and of the Reign of God.

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

Bishop Fellay’s Declaration on the Final Report of the Synod

Mgr-Fellay-DICI-decla

Bishop Fellay beautifully defends the truth on Marriage and the Authority of the Pope. A must read. God bless His Excellency!

http://www.dici.org/en/news/declaration-concerning-the-final-report-of-the-synod-on-the-family/

The Final Report of the second session of the Synod on the Family, published on October 24, 2015, far from showing a consensus of the Synod Fathers, is the expression of a compromise between profoundly divergent positions. Of course we can read in it some doctrinal reminders about marriage and the Catholic family, but we note also some regrettable ambiguities and omissions, and most importantly several breaches opened up in discipline in the name of a relativistic pastoral “mercy”. The general impression that this document gives is of confusion, which will not fail to be exploited in a sense contrary to the constant teaching of the Church.

This is why it seems to us necessary to reaffirm the truth received from Christ (1) about the role of the pope and the bishops and (2) about marriage and the family. We are doing this in the same spirit that prompted us to send to Pope Francis a petition before the second session of this Synod.

1 – The Role of the Pope and the Bishops[1]

As sons of the Catholic Church, we believe that the Bishop of Rome, the Successor of St. Peter, is the Vicar of Christ, and at the same time that he is the head of the whole Church. His power is a jurisdiction in the proper sense. With regard to this power, the pastors, as well as the faithful of the particular Churches, separately or all together, even in a Council, in a Synod, or in episcopal conferences, are obliged by a duty of hierarchical subordination and genuine obedience.

God has arranged things in such a way that, by maintaining unity of communion with the Bishop of Rome and by professing the same faith, the Church of Christ might be one flock under one Shepherd. God’s Holy Church is divinely constituted as a hierarchical society, in which the authority that governs the faithful comes from God, through the pope and the bishops who are subject to him.[2]

When the supreme papal Magisterium has issued the authentic expression of revealed truth, in dogmatic matters as well as in disciplinary matters, it is not within the province of ecclesiastical organs vested with a lesser degree of authority—such as bishops’ conferences—to introduce modifications to it.

The meaning of the sacred dogmas that must be preserved perpetually is the one that the Magisterium of the pope and the bishops has taught once and for all, and it is never lawful to deviate from it. Hence the Church’s pastoral ministry, when it practices mercy, must begin by remedying the poverty of ignorance, by giving souls the expression of the truth that will save them.

In the hierarchy thus instituted by God, in matters of faith and magisterial teaching, revealed truths were entrusted as a Sacred Deposit to the apostles and to their successors, the pope and the bishops, so that they might guard it faithfully and teach it authoritatively. The sources that contain this Deposit are the books of Sacred Scripture and the non-written traditions which, after being received by the apostles from Christ Himself or handed on by the apostles under the dictation of the Holy Ghost, have come down to us.

When the teaching Church declares the meaning of these truths contained in Scripture and Tradition, she imposes it with authority on the faithful, so that they might believe it as being revealed by God. It is false to say that the job of the pope and the bishops is to ratify what the sensus fidei or the common experience of the ‘People of God’ suggests to them.

As we already wrote in our Petition to the Holy Father: “Our uneasiness is caused by something that Saint Pius X condemned in his Encyclical Pascendi: an alignment of dogma with supposed contemporary demands. Pius X and you, Holy Father, received the fullness of the authority to teach, sanctify and govern in obedience to Christ, who is the Head and the Shepherd of the flock in every age and in every place, whose faithful vicar the pope should be on this earth. The object of a dogmatic condemnation could not possibly become, with the passage of time, an authorized pastoral practice.”

This is what prompted Archbishop Marcel Lefebvre to write in his Declaration dated November 21, 1974: “No authority, not even the highest in the hierarchy, can force us to abandon or diminish our Catholic Faith, so clearly expressed and professed by the Church’s Magisterium for nineteen centuries. ‘But though we,’ says St. Paul, ‘or an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema.’”[3]

2 – Marriage and the Catholic Family

As for marriage, God provided for the increase of the human race by instituting marriage, which is the stable and perpetual union of a man and a woman.[4] The marriage of baptized persons is a sacrament, since Christ elevated it to that dignity; marriage and the family are therefore institutions that are both divine and natural.

The primary end of marriage is the procreation and education of children, which no human intention should prevent by performing acts contrary to it. The secondary end of marriage is the mutual assistance that the spouses offer to each other as well as the remedy to concupiscence.

Christ established that the unity of marriage would be definitive, both for Christians and for all mankind. This unity possesses an indissoluble character, such that the conjugal bond can never be broken, neither by the will of the two parties nor by any human authority: “What God hath joined together, let no man put asunder.”[5] In the case of the sacramental marriage of baptized persons, this unity and indissolubility are further explained by the fact that it is the sign of Christ’s union with His Bride.

Anything that human beings may decree or do against the unity or indissolubility of marriage is not in keeping with the requirements of nature or with the good of human society. Moreover, faithful Catholics have the serious duty not to join together solely by the bond of a civil marriage, without taking into account the religious marriage prescribed by the Church.

The reception of the Eucharist (or sacramental Communion) requires the state of sanctifying grace and union with Christ through charity; it increases this charity and at the same time signifies Christ’s love for the Church, which is united with Him as His only Spouse. Consequently, those who deliberately cohabit or even live together in an adulterous union, contrary to the laws God and of the Church, cannot be admitted to Eucharistic Communion because they are giving the bad example of a serious lack of justice and charity, and they are considered public sinners: “He that shall marry her that is put away committeth adultery.”[6]

In order to receive absolution for one’s sins within the framework of the Sacrament of Penance, it is necessary to have the firm resolution to sin no more, and consequently those who refuse to put an end to their irregular situation cannot receive valid absolution.[7]

In keeping with the natural law, man has a right to exercise his sexuality only within lawful marriage, while respecting the limits set by morality. This is why homosexuality contradicts natural and divine law. Unions entered into apart from marriage (cohabitation, adulterous, or even homosexual unions) are a disorder contrary to the requirements of the natural divine law and are therefore a sin; it is impossible to acknowledge therein any moral good whatsoever, even diminished.

Given current errors and civil legislation against the sanctity of marriage and the purity of morals, the natural law allows no exceptions, because God in His infinite wisdom, when He gave His law, foresaw all cases and all circumstances, unlike human legislators. Therefore so-called situation ethics, whereby some propose to adapt the rules of conduct dictated by the natural law to the variable circumstances of different cultures, is inadmissible. The solution to problems of a moral order must not be decided solely by the consciences of the spouses of or their pastors, and the natural law is imposed on conscience as a rule of action.

The Good Samaritan’s care for the sinner is manifested by a kind of mercy that does not compromise with his sin, just as the physician who wants to help a sick person recover his health effectively does not compromise with his sickness but helps him to get rid of it. One cannot emancipate oneself from Gospel teaching in the name of a subjectivist pastoral approach which, while recalling it in general, would abolish in on a case-by-case basis. One cannot grant to the bishops the faculty of suspending the law of the indissolubility of marriage ad casum, without running the risk of weakening the teaching of the Gospel and of fragmenting the authority of the Church. For, in this erroneous view, what is affirmed doctrinally could be denied pastorally, and what is forbidden de jure could be authorized de facto.

In this utter confusion it is now up to the pope—in keeping with his responsibility, and within the limits set on him by Christ—to restate clearly and firmly the Catholic truth quod semper, quod ubique, quod ab omnibus,[8] and to keep this universal truth from being contradicted in practice locally.

Following Christ’s counsel: vigilate et orate, we pray for the pope: oremus pro pontifice nostro Francisco, and we remain vigilant: non tradat eum in manus inimicorum ejus[9], so that God may not deliver him over to the power of his enemies. We implore Mary, Mother of the Church, to obtain for him the graces that will enable him to be the faithful steward of the treasures of her Divine Son.

Menzingen, October 27, 2015
+ Bernard FELLAY
Superior General of the Society of Saint Pius X

[1] Council of Trent, Session 4; Vatican Council I, Constitution Dei Filius; Decree Lamentabili, 6.
[2] Mt. 16:18-19; Jn. 21:15-17; Vatican I, Constitution Pastor Aeternus.
[3] Gal. 1:8.
[4] Gen. 2:18-25.
[5] Mt. 19:6.
[6] Mt. 19:9.
[7] Leo XIII, Arcanum Divinae Sapientiae; Pius XI, Casti Connubii.
[8] “Which [has been proclaimed] always, everywhere and by all”; Vincent of Lerins, Commonitorium.
[9] Oratio pro summo Pontifice.

Christ is King

Let us continue to meditate upon the Kingship of Christ, so often maligned by ungrateful men and the teaching of the Social Kingship of Christ abandoned by His Church.

Jesus, King of the Church, forgive those who are grievously offending you by attacking your most sacred truths.

A meditation from St. Augustine:

What a stupendous thing it was for the King of the ages to become King of men! For Christ did not become King of Israel to exact tribute, to equip armies with swords, not subdue visible foes. He became King of Israel that He might rule over men’s souls, counsel them about eternity, that He might lead to the kingdom of heaven those who would believe in Him, hope in Him, and love Him. Accordingly it was not to increase His power–it was condescension on His part that made Him, the Son of God, co-equal with the Father, the Word by Whom all things were made–wish to become King of Israel. It was an indication of His mercy; it did not augment his power. He Who on earth was called King of the Jews, in heaven is called Lord of the Angels. But is Christ King of the Jews only, and not King of the Gentiles, too. When in prophecy He said, “But I have established my kingdom upon Sion, My holy mountain. I will make known the decree of the Lord,” He added immediately so that the mention of Mount Sion might not lead men to believe He had been anointed King of the Jews solely: The Lord has said to me: Thou art my Son; this day have I begotten Thee. Ask of me and I will give thee the Gentiles for Thy inheritance, and the ends of the earth for Thy possessions.

Jesus answered: My kingdom is not of this world. If My kingdom were of this world, My followers would have fought that I might not be delivered to the Jews. But as it is, My kingdom is not from here. This is what the good Master wished us to know. First we had to learn how vain was the notion of his kingdom should be hostile either to the Romans or to the Jews. When the Roman governor asked Jesus Art thou king of the Jews, the Lord could have answered: My kingdom is not of this world. But Christ asked in his turn, “Dost thou say this of thyself, or have others told thee of me?” because he wished to show from Pilate’s answer that He, Jesus, had been charged with this as a crime before Pilate by the Jews. Thus he laid bare to us the thoughts of men which He knew and which were vain. After the reply of Pilate Jesus replied to them, to both Jews and Gentiles, more fittingly and more opportunely, My kingdom is not of this world.

Christus vincit, Christus regnat, Christum imperat!

Today is the glorious Solemnity of Christ the King.  Here is my post from last year:

https://damselofthefaith.wordpress.com/2014/10/25/christ-the-king/

Please give Pope Pius XI’s Encyclical on the Feast of Christ the King a read.  A very important Encyclical on the Social Kingship of Christ the King:

http://www.catholictradition.org/Encyclicals/primas.htm

Let us pray that Christ will once again be King over Society and dare we say, acknowledged as King within the Church.

Viva Christo Rey!  Our Lord is our King and He rules over His Kingdom, the Catholic Church, forever and ever!

A Blessed Feast of Our Lord Jesus Christ the King to all!

The following is a sermon from Archbishop Marcel Lefebvre for the Feast of Christ the King, given October 28, 1979:

My dear brethren,

In the magnificent encyclical Quas Primas of His Holiness Pope Pius XI, instituting the Feast of Christ the King, the Pope explains why Our Lord Jesus Christ is truly King, and he gives two particular and profound reasons. There are indeed many scriptural proofs. We have just read the Gospel in which Our Lord Jesus Christ proclaims Himself King. There are many passages from the Psalms and in the New Testament which express this same quality of Our Lord Jesus Christ as King. But His Holiness Pius XI takes care to deepen our knowledge of the reasons of this royalty.

The first reason is what the Church calls the “hypostatic union,” the union of the Divine Person of Our Lord with His human nature. Our Lord is King because He is God. Indeed, there are not two persons in Our Lord, there is not one Divine Person and one human person. There is only one person—the Divine Person who directly assumed a human soul and a human body without passing by the intermediary of a human person. Consequently, when we speak of Jesus Christ, we say the Person of Jesus Christ. Now, this person of Jesus Christ is a Divine Person. Certainly, Jesus Christ is both God and man since He assumed a human soul and a human body. Thus, the human soul and the human body of Our Lord Jesus Christ have become so intimately united to God that they cannot be separated. It is the Person of Our Lord Jesus Christ which is entirely Divine and by His Person, His body and soul are “deified.”

Thus, Our Lord Jesus Christ as He presented Himself along the route of Palestine and even as He presented Himself as an infant in Bethlehem, is King. Not only does He possess the character of this royalty but also the Church teaches us that by this union of God with human nature, with a soul and with a body, which He assumed, Our Lord Jesus Christ is essentially, by nature—Saviour, Priest, and King. He cannot but be the Saviour, for He alone may say that He is God. He alone is able to say that He is the Priest, the Pontiff—He who truly makes the link between heaven and earth—and also He alone is able to say that He is the King. He is not king according to the kingships of this world, that is to say, over a given territory and limited to the earth, to men. Indeed, Our Lord is King not only of the earth but also of heaven. This is the first profound reason of the royalty of Our Lord Jesus Christ and of this we must be convinced in order to see Our Lord as King, our personal King. Our Lord Jesus Christ is our King.

But He is King for another reason as well. Pope Pius XI explains well that Our Lord Jesus Christ is King by conquest. By what conquest?

It is because Our Lord Jesus Christ has conquered all by His Blood, by His Cross and by Calvary. Regnavit a ligno Deus, God has reigned by the wood, i. e., by the Cross, Our Lord has conquered all souls, whomsoever they may be, by right—a strict right. All souls since they are created by God, even if they live for only a moment here on earth, are by right subjects of Our Lord Jesus Christ because He conquered them by His Blood. He wants to save them. He desires to redeem them all by His Blood, His Divine Blood, in order to lead them to heaven. Yes, Our Lord, by His Precious Blood and by His Cross, is by right Our King. This is the very reason why in the early centuries after the peace of Constantine, when the Christians were officially able to present the Cross in their churches, in their chapels and in other places of worship, they usually represented Our Lord Jesus Christ as a crowned King; crowned with the crown of Kings. Christ is surely our King and He is King by His Cross.

We must then consider the principles of this nature of Our Lord Jesus Christ, King, of this conquest which Jesus has made upon our hearts and our souls by His death upon the Cross. Is Our Lord Jesus Christ daily in practice, in all of our actions, in all of our thoughts, truly our King? Pope Pius XI continues in his encyclical to describe the manner in which Our Lord must be our King. He must be the King of our intellects and of our thoughts because He is the Truth (Veritas). Jesus Christ is the Truth because He is God.

Is then Our Lord Jesus Christ truly King of our thoughts? Is it He who truly orients all of our thoughts, our reflections, our intellectual life, in the life of our Faith? Is it truly Our Lord Jesus Christ Who is the light of our intellects? Is He King of our wills?

He is the Law. If the Tablets of the Law were found in the Ark of the Covenant in the Old Testament, they represented precisely Our Lord Jesus Christ Who today is found in our tabernacles. But today with a tremendous superiority have. we the Law in our tabernacles, in our “arks of the covenant.” It is no longer the cold stones of the Old Testament but rather it is Our Lord Jesus Christ Himself Who is the Law. The Word of God is the Law by Whom all has been made, in Whom all things have been created. He is the Law not only of souls, of minds, of wills but He is the Law of all nature. All the laws which we discover in nature come from Our Lord Jesus Christ-come from the Word of God. It suffices to consider that all creatures follow with incomparable fidelity the laws of God, that they follow physical laws, chemical laws and all the laws of vegetative nature, of animal nature. These laws are followed impeccably.

And we, too, must follow in a diligent manner, in a free manner, the laws of God inscribed in our hearts. It is precisely due to our liberty that we must attach ourselves to this law which is the path of our happiness, the way to eternal life.

Man has turned away from this law.

Our Lord Jesus Christ must then be—must again become—the King of our wills and we must conform our wills to His law, to His Law of love, to His law of charity, to the Commandments which He has given us and which He Himself told us encompass all other Commandments: To love God and to love one’s neighbors. Are not these two in fact one and the same Commandment? It is He Who tells us so. Do we then truly conform our wills to the law of Our Lord Jesus Christ? Is Jesus Christ truly King of our wills?

Finally, Jesus has to be, as Pope Pius XI tells us, the King of our hearts. Are our hearts truly attached to Our Lord Jesus Christ? Are we conscious of the fact that Our Lord Jesus Christ is our ALL—Omnia in omnibus. Jesus Christ is all and in all things. It is He in ipso omnia constant as St. Paul says. In Him all is sustained, in Him we live, in Him we are and we act. It is this that St. Paul explains in his discourse to the Areopagite: In ipso vivimus, in ipso movemur, in ipso summus—He holds all in His hand.

We must then wonder what the Blessed Virgin Mary and St. Joseph must have thought. I believe that there is an admirable example for us. If we truly desire that Jesus Christ be our King we must try to imagine what Nazareth must have been. Jesus, Mary and Joseph. What must Mary have thought of Jesus? What must Joseph have thought of Jesus? It is incredible! It is a great mystery, an impenetrable mystery of the goodness, of the charity of God. To think that He permitted two creatures chosen by Him, to live with Him! For St. Joseph during thirty years, for the Blessed Virgin during thirty-three years, in the intimacy of Jesus, in the intimacy of He Who is God. It is He without whom neither Mary nor Joseph could speak, think, nor live. Mary bearing Jesus in her arms, bearing God in her arms! As the Gospel often says it was not she who was bearing Jesus but Jesus who was bearing her. For Jesus was much greater than she for He is God. Just think what must have been in the soul, will and heart of the Blessed Virgin Mary living with Jesus, seeing Him with His young companions, seeing Him working with St. Joseph.

We also have the joy to live with Our Lord.

Even under the delicate envelope of her body, the Blessed Virgin Mary adored the living God for she knew—she knew that the living God was in her home. She knew this through the Annunciation by the angel. And St. Joseph knew it perfectly as well.

We, too, know that we have the living Jesus in our tabernacles under the delicate Eucharistic species. Jesus is there! Not only do we have Him in our tabernacles, but moreover in a manner which I would say is almost more intimate than that of the Blessed Virgin Mary and of St. Joseph, when Our Lord gives Himself to us as our spiritual food.

Imagine, that truly in our bodies, in our hearts we bear Jesus—we bear God who sustains us, for without Him we would not be able to live nor exist nor say a single word nor even think a single thought. And we bear this God in the Holy Eucharist!

Let us ask Our Lord Jesus Christ when we receive Him in us that He be our King—that He may give us the thoughts of the Blessed Virgin Mary and of St. Joseph; that our wills be as theirs, submitted to His law; that He may grant us the affections of the hearts of the Blessed Virgin Mary and St. Joseph, these creatures whom He chose from all eternity to be His guardians, to be those with whom He was to live.

Ask them—ask Mary and Joseph—to help us live under the sweet Kingdom of Our Lord Jesus Christ. One day, we hope that we shall be in that Kingdom and that we shall see Him in His splendour and in His glory as we say so often when we recite the Angelus ut per passionem ijus et crucem ad resurrectionis gloriam perducamur—in order that by His Passion and Cross we may be brought to the glory of His Resurrection.

Indeed, we also must pass now by the Passion and Cross of Jesus upon the earth in order that one day we be able to join in the glory of His Resurrection, this glory which illuminates heaven, which is heaven, for God is heaven. Thus Our Lord Jesus Christ is heaven. In Him we will live in the grace of God by the grace of God. If we have Him already as our King here on earth, then we shall have Him as our King for all eternity.

Beseech the Blessed Virgin Mary and St. Joseph today, not only for us, but for our families, for all those who surround us, that they may come to the light of Our Lord Jesus Christ, that they recognize evil, and also for those who do not obey Him or who withdraw themselves from Him. Have pity on all these souls who do not know the King of Love and of Glory, in whom we have the happiness to believe, in whom we have the happiness to love. Beseech Our Lord Jesus Christ, the Blessed Virgin Mary, and St. Joseph to convert all these souls to Our Lord Jesus Christ the King.

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

Teaching Authority of the Church

The Church must not conform to the world.  The world must conform to the Church.  The Church cannot continue to pander to the desires and passions of the world that is of its father, the devil. True mercy is to teach the world with authority what it must do and believe to be saved.

“For the preservation of the moral order neither the laws and sanctions of the temporal power are sufficient, nor is the beauty of virtue and the expounding of its necessity. Religious authority must enter in to enlighten the mind, to direct the will, and to strengthen human frailty by the assistance of divine grace. Such an authority is found nowhere save in the Church instituted by Christ the Lord.”   ~Pope Pius XI, “Casti Connubii”, 1930)

Very many in the Hierarchy have failed in their divine mission given to them by Christ when he said to go forth and baptize, teaching the nations all that Christ commanded them.  Those clamoring for the destruction of the doctrines of the Church, concerning marriage and the Blessed Sacrament are heretics and deserve to be excommunicated for their crimes against Our Lord’s Church.  Pope Leo XIII says:

“The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavor than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own.”   ~Pope Leo XIII, “Satis Cognitum”

Once again, the pastoral practice serves to uphold the doctrine.  Take away the pastoral practice and the doctrine is meaningless. This is the kind of evil that is being promoted in Rome at this minute.

Recently, the President of the Polish Bishops Conference, Archbishop Stainslaw Gadecki, warned that the heretical Bishops proposing sacrilege for the Church by allowing unrepentant adulterers in the state of mortal sin to receive the Holy Eucharist are in actuality really trying to change the doctrine through the back door.  http://rorate-caeli.blogspot.com/2015/10/polish-bishops-of-course-liberals-want.html

Of course, we know that the doctrines of the Church cannot and never can be changed.  That doesn’t mean the forces of hell will not try in earnest.

Pope XIII again tells us that the Church is the guardian of morals.  Today, we’d think, because of the wickedness of these Judases in the Church, that the Church was the destroyer of morals:

The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action.” ~Pope Leo XIII, “Immortale Dei”

And when those in the very bosom of the Church are running off to their own ruin and death through their lies, cunning and wickedness, all the more must the true children of the Church stand up for Her and proclaim Her saving truth:

“We saw men and nations cut off from God, stirring up strife and discord and hurrying along the road to ruin and death, while the Church of God carries on her work of providing food for the spiritual life of men, nurturing and fostering generation after generation of men and women dedicated to Christ, faithful and subject to him in his earthly kingdom, called by him to eternal bliss in the kingdom of heaven.”   ~Pope Pius XI, “Quas Primas”

We must pray for the enemies of the Church in Rome:

“When have prayers not been offered in the Church, to obtain the gift of faith for infidels and for her enemies?”  ~Pope Pius XI, “Ad Salutem”

Wouldn’t it be absolutely miraculous, if the Synod Father proclaimed this truth on Marriage, as stated beautifully by Pope Pius XI:

The Catholic Church, to whom God has entrusted the defense of the integrity and purity of morals, standing erect in the midst of the moral ruin which surrounds her, in order that she may preserve the chastity of the nuptial union from being defiled by this foul stain, raises her voice in token of her divine ambassadorship and through Our mouth proclaims anew: any use whatsoever of matrimony exercised in such a way that the act is deliberately frustrated in its natural power to generate life is an offense against the law of God and of nature, and those who indulge in such are branded with the guilt of a grave sin.”   ~Pope Pius XI, “Casti Connubii”

What the heretics in Rome are proposing, such as Archbishop Cupich, is to abandon belief in the teachings of the Church in exchange for our private opinion.  If there is no absolute truth, then our faith is in vain.  How can a malformed conscience believe the truth if it is not taught to them, again, with authority?  Pope Pius XI calls this “private interpretation of the truth”:

“But everyone can see to how many fallacies an avenue would be opened up and how many errors would become mixed with the truth, if it were left solely to the light of reason of each to find it out, or if it were to be discovered by the private interpretation of the truth which is revealed.”   ~Pope Pius XI, “Casti Connubii”

Whatsoever He commands, He commands by the same authority. He requires the assent of the mind to all truths without exception. It was thus the duty of all who heard Jesus Christ, if they wished for eternal salvation, not merely to accept His doctrine as a whole, but to assent with their entire mind to all and every point of it, since it is unlawful to withhold faith from God even in regard to one single point.”  ~Pope Pius XI, “Satis Cognitum”

The Synod on the Family is nothing more than a ploy to attack the moral edifice of the Church, shaking the very foundations of the Church.  Up for debate are our timeless and unchangeable doctrines, as if our Church were a democracy ruled by the latest sins and desires of the people.  After all, it’s all about “accommodating” people living in mortal sin.  Yes, Bishops, send them on the way to hell.  When they get there, let’s hope they’re “accommodated” enough.  These heretics are playing with people’s souls.  They have no supernatural Faith or any sense of the supernatural, for that matter.  To see these Modernists seemingly triumphing in their wickedness, Pope St. Pius X must be rolling in his grave…

What we must remember during this grave crisis is that it is not the fault of the Church Herself if heretics spew their heresy on the faithful. The Church remains the ever spotless Bride of Christ.  It is her human members that can and often do fail.

“Certainly the loving Mother [the Church] is spotless in the Sacraments by which she gives birth to and nourishes her children; in the faith which she has always preserved inviolate; in her sacred laws imposed on all; in the evangelical counsels which she recommends; in those heavenly gifts and extraordinary graces through which with inexhaustible fecundity, she generates hosts of martyrs, virgins and confessors. But it cannot be laid to her charge if some members fall, weak or wounded. In their name she prays to God daily: ‘Forgive us our trespasses;’ and with the brave heart of a mother she applies herself at once to the work of nursing them back to spiritual health.” (Pope Pius XII, “Mystici Corporis Christi”

Remember your duty, Pope and Bishops.  Repent, convert to the true Catholic Faith and abandon your Counciliarism, your false religion of man.

“For, since Jesus Christ delivered Himself up for the salvation of the human race, and to this end directed all His teaching and commands, so He ordered the Church to strive, by the truth of its doctrine, to sanctify and to save mankind. But faith alone cannot compass so great, excellent, and important an end. There must needs be also the fitting and devout worship of God, which is to be found chiefly in the divine [Eucharistic] Sacrifice and in the dispensation of the Sacraments, as well as salutary laws and discipline. All these must be found in the Church, since it continues the mission of the Savior forever. The Church alone offers to the human race that religion – that state of absolute perfection – which He wished, as it were, to be incorporated in it. And it alone supplies those means of salvation which accord with the ordinary counsels of Providence.”   ~Pope Leo XIII, “Satis Cognitum”

The world perishes for a lack of knowledge. And this is laid at the feet of those who should be continuing the work of Our Lord, but instead are revolting against God, saying “Non servium!”

~Damsel of the Faith

Real and apparent Disobedience

Another beautiful sermon from the great Archbishop Marcel Lefebvre, given on 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 to 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, 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 that 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 I 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 because 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.

One cannot say that one obeys authority today while disobeying all Tradition. Following Tradition is precisely the sign of our obedience. Jesus Christus heri, hodie et in sæcula—Jesus Christ yesterday, today and forever.105

One cannot separate Our Lord Jesus Christ. One cannot say that one obeys the Church 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 cannot 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. Again: “Jesus Christus heri, hodie et in sæcula:” 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. 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 and 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 just lifeless words written and printed on pages which can disappear. Rather, it is our living catechism, our living Credo.This Credo is essentially this 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 Savior 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 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 the celebration of the Holy Mass, in the saving words of the Consecration. It is in the making Our Lord Jesus Christ descend upon 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’être 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 a 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 way of 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 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 is 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 Mass would be utterly null and void, in futuro, in perpetuum—in the future and forever.

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 our 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 20 or 30 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 2,000 years, believing what has been believed for 2,000 years. This is not possible.

Once again, we must repeat this sentence and continue to repeat it: Jesus Christus heri, hodie et in sæcula.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. Radegonde 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 polemicise, 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 was present at the Holy Sacrifice of the Cross. Let us ask of Him the faith that she had.