Today, we offer a new post on what has become a yearly tradition for Pope Francis: His Blasphemy against the most Blessed Mother of God.
“And he took me away in spirit into the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.” (Apocalypse, 17,3)
Actually, it was on this day one year ago, that the Jesuit pope flippantly dismissed the Immaculate Conception of the Blessed Virgin Mary, as we discussed in last year’s “Blasphemy for Christmas” .Unfortunately, the Christmas season just seems to bring out the blasphemy in Pope Bergoglio. This year, as widely reported, the Pope, speaking on the feast of Our Lady of Guadalupe, dismissed as “foolishness” Our Lady’s traditional title of Co-Redemptrix. Another offensive portion of the Pope’s speech on December 12 was that, in discussing her titles, he omitted her most significant and exalted title, that of Mother of God. But for today, I would like to replace all the hateful words and actions coming from him with something good and true and beautiful. Father Garrigou-Lagrange wrote an essay on Mary as Co-Redemptrix and I offer you some brief quotes. If we are to survive this venomous onslaught against Our Lord Jesus Christ and His Mother, we must work to wash away the incoming flood of putrescence and corruption with the pure and grace-filled thoughts and sentiments of the true faith and keep ourselves strengthened and nourished by the true sacraments.
From “The Mother of the Saviour and Our Interior Life” by Reverend Reginald Garrigou-Lagrange, O.P.
As Mother of the Redeemer, Mary was closely united to Jesus by perfect conformity of will, by humility, by poverty, by suffering—and most particularly by her compassion on Calvary. That is what is meant when it is said that she offered satisfaction along with Him. Her satisfaction derives its value from her dignity as Mother of God, from her great charity, from the fact that there was no fault in herself which needed to be expiated, and from the intensity of her sufferings. The Fathers treat of this when they speak of Mary “standing” at the foot of the Cross, as St. John says. (John 19:25). They recall the words of Simeon, “Thy own soul a sword shall pierce,” and they show that Mary suffered in proportion to her love for her crucified Son; in proportion also to the cruelty of His executioners, and the atrocity of the torments inflicted on Him Who was Innocence itself. The liturgy also has taught many generations of the faithful that Mary merited the title of Queen of Martyrs by her most painful martyrdom of heart. That is the lesson of the Feasts of the Compassion of the Blessed Virgin and of the Seven Dolours, as well as of the Stabat Mater.
Mary’s sufferings have the character of satisfaction from the fact that like Jesus and in union with Him, she suffered because of sin or of the offence it offers to God. This suffering of hers was measured by her love of God Whom sin offended, by her love of Jesus crucified for our sins, and by her love of us whom sin had brought to spiritual ruin. In other words, it was measured by her fulness of grace, which had never ceased to increase from the time of the Immaculate Conception.
What must have been the value of her sufferings at the foot of the Cross, granted the understanding she then had of the mystery of the Redemption! In the spiritual light which then flooded her soul, Mary saw that all souls are called to sing the glory of God.
Every soul is called to be as it were a ray of the divinity, a spiritual ray of knowledge and love, for our minds are made to know God and our wills to love Him. But though the heavens tell God’s glory unfailingly, thousands of souls turn from their Creator.
Instead of that divine radiation, instead of God’s exterior glory and His Kingdom, there are found in countless souls the three wounds called by St. John the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life: living as if there were no desirable love except carnal love, no glory except that of fame and honor, and no Lord and Master, no end, except man himself. Mary saw all that evil, all those wounds in souls, just as we see the evils and wounds of bodies. Her fulness of grace had given her an immense capacity to suffer from the greatest of evils, sin. She suffered as much as she loved God and souls: God offended by sin and souls whom it rendered worthy of eternal damnation. Most of all did Mary see the crime of deicide prepared in hearts and brought to execution: she saw the terrible paroxysm of hatred of Him who is the Light and the Author of salvation.
To understand her sufferings, we must think too of her love, both natural and supernatural, of her only Son Whom she not only loved but, in the literal sense of the term, adored since He was her God. She had conceived Him miraculously. She loved Him with the love of a virgin—the purest, richest and most tender charity that has ever been a mother’s. Nor was her grief diminished by ignorance of anything that might make it more acute. She knew the reason for the crucifixion. She knew the hatred of the Jews (for Him), His chosen people—her people. She knew that it was all for sinners. From the moment when Simeon foretold the Passion—already so clearly prophesied by Isaias—and her compassion, she offered and did not cease to offer Him Who would be Priest and Victim, and herself in union with Him.
This painful oblation was renewed over years. Of old, an angel had descended to prevent Abraham’s immolation of his son Isaac. But no angel came to prevent the immolation of Jesus.
In his sermon on the Compassion of our Lady, we read the following magnificent words of Bossuet:
“It is the will of the Eternal Father that Mary should not only be immolated with the Innocent Victim and nailed to the Cross by the nails that pierce Him, but should as well be associated with the mystery which is accomplished by His death. . . . Three things occur in the sacrifice of Our Saviour and constitute its perfection. There are the sufferings by which His humanity was crushed. There is His resignation to the will of His Father by which He humbly offered Himself. There is the fruitfulness by which He brings us to the life of grace by dying Himself. He suffers as a victim who must be bruised and destroyed. He submits as a priest who sacrifices freely; voluntarie sacrificabo tibi. (Ps. 53:8).
“Finally He brings us to life by His sufferings as the Father of a new people. . . . “Mary stands near the Cross. With what eyes she contemplates her Son all covered with blood, all covered with wounds, in form now hardly a man! The sight is enough to cause her death. If she draws near to that altar, it is to be immolated there: and there, in fact, does she feel Simeon’s sword pierce her heart. . . . “But did her dolors overcome her, did her grief cast her to the ground? Stabat juxta crucem: she stood by the Cross. The sword pierced her heart but did not take away her strength of soul: her constancy equals her affliction, and her face is the face of one no less resigned than afflicted.
“What remains then but that Jesus who sees her feel His sufferings and imitate His resignation should have given her a share in His fruitfulness. It is with that thought that He gave her John to be her son: Woman, behold thy son. Woman, who suffer with me, be fruitful with me, be the mother of my children whom I give you unreservedly in the person of this disciple; I give them life by my sufferings, and sharing in the bitterness that is mine your affliction will make you fruitful.”
In the sermon, of which the paragraphs I have quoted are the opening, Bossuet develops the three main points outlined and shows that Mary’s love for Jesus was enough to make her a martyr: “One Cross was enough for the well-beloved Son and the mother.” She is nailed to the Cross by her love for Him. Without a special grace she would have died of her agony. Mary gave birth to Jesus without pain: but she brings the faithful forth in the most cruel suffering.
“At what price she has bought them! They have cost her her only Son. She can be mother of Christians only by giving her Son to death. O agonizing fruitfulness! It was the will of the Eternal Father that the adoptive sons should be born by the death of the True Son. . . . What man would adopt at this price and give his son for the sake of strangers? But that is what the Eternal Father did. We have Jesus’ word for it: God so loved the world as to give His only begotten Son. (John 3:16). “(Mary) is the Eve of the New Testament and the mother of all the faithful; but that is to be at the price of her Firstborn. United to the Eternal Father she must offer His Son and hers to death. It is for that purpose that providence has brought her to the foot of the Cross.
“She is there to immolate her Son that men may have life. . . . She becomes mother of Christians at the cost of an immeasurable grief . . . We should never forget what we have cost Mary. The thought will lead to true contrition for our sins. The regeneration of our souls has cost Jesus and Mary more than we can ever think.”
(. . .) Mary the Co-Redemptrix has given us birth at the foot of the Cross by the greatest act of faith, hope and love that was possible to her on such an occasion. One may even say that her act of faith was the greatest ever elicited, since Jesus had not the virtue of faith but the beatific vision.
In that dark hour when the faith of the Apostles themselves seemed to waver, when Jesus seemed vanquished and His work annihilated, Mary did not cease for an instant to believe that her Son was the Saviour of mankind, and that in three days He would rise again as He had foretold. When He uttered His last words “It is consummated” Mary understood in the fulness of her faith that the work of salvation had been accomplished by His most painful immolation. The evening before, Jesus has instituted the Eucharistic sacrifice and the Christian priesthood; she sees now something of the influence the sacrifice of the Cross will exercise.
“She knows that Jesus is the true Lamb of God who takes away the sin of the world, that He is the conqueror of sin and the demon, and that in three days He will conquer death, sin’s consequence. She sees the hand of God where even the most believing see only darkness and desolation. Hers was the greatest act of faith ever elicited by a creature, a faith higher than that of the angels when they were as yet in their period of trial. Calvary saw too her supreme act of hope at a moment when everything seemed lost.
She grasped the force of the words spoken to the good thief: “This day thou shalt be with me in paradise;” Heaven, she realised, was about to be open for the elect. It was finally her supreme act of charity: so to love God as to offer His only Son in the most painful agony: to love God above everything at the moment when He tried her in the highest and deepest of her loves, even in the object of her adoration—and that because of our sins. It is true that the theological virtues grew in Mary up to the time of her death, for these acts of faith, hope, and charity were not broken off but continued in her as a kind of state. They even expanded in the succeeding calm, like a river which becomes more powerful and majestic as it nears the ocean.
The point which theology wishes to stress is not that of Mary’s subsequent growth in the virtues but the equality between her sacrifice and her merits at the foot of the Cross itself: both her sacrifice and her merits were of inestimable value and their fruitfulness, while not approaching that of Christ’s sacrifice and merits, surpasses anything the human tongue can utter. Theologians express this by saying that Mary made satisfaction for us de congruo in proportion to her immense charity, while Jesus made satisfaction de condigno.
Mary’s heart suffered in sympathy with all the agony of the Sacred Heart to such a point that she would have died of the experience had she not been especially strengthened. Thereby she became the consoler of the afflicted, for she had suffered more than all, and patroness of a happy death. We have no idea how fruitful these sufferings of hers have been during twenty centuries. [Father Garrigou-Lagrange, The Mother of the Saviour and Our Interior Life, link] NOTE: Here is a link to download free from archive.org: LINK
Last year, we remarked about this diabolical oppression of the modernists who have usurped the Church and are attempting to replace Christ’s Church with one in their own image:
The Church, most pure Bride of Christ can only be freed from the filth of the satanic occupiers by the means Our Lord has given us, that is, the spiritual weapons offered by Our Lady of the Rosary at Fatima. Clamoring for our Bishops and Cardinals to call for a new Council, or whatever, will only worsen the situation. These men have been responsible for, at a minimum, tolerance of the heresy and apostasy that are all-pervasive within the hierarchy. They have each and every one, been complicit in the post-Conciliar denigration of the Mass and sacraments. These men continue to offend Our Lord greatly. They are incapable of doing otherwise until such time as sufficient reparation has been made by those who still hold the true faith.
Pope Francis, poor man, is now responsible for the blood of many faithful, “drunk with the blood of the saints, and with the blood of the martyrs of Jesus” (Apoc 17, 6) as will become apparent in due time. Pope Francis has initiated a process that will contribute to not only the loss of many souls in the great mission country of China (link), but has betrayed many saints currently suffering (and many more yet to suffer) for their faith. Their blood is on his hands. He has welcomed the anti-Christic muslims who kill Christians as a “religious” duty. He has publicly insulted Our Lady and has rewarded men who have joined him in his endeavor to blaspheme her. He has been active in supporting the “rite of sodomy” within the Church. Only God knows how long this situation will endure, but in the end, there will be a cleansing.
Our Lord Jesus Christ, Who is Wisdom, has thus allowed the evil to manifest itself so that it may be driven forth, as evil is always driven forth, by fasting, penance, and prayer, and ultimately and most decisively, by the blood of martyrs, which renews and vivifies the faith. For make no mistake, it will come to pass, even as the Holy Ghost revealed to St. John:
“And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. And they cried with a loud voice, saying: How long, O Lord (holy and true) dost Thou not judge and revenge our blood on them that dwell on the earth? And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up.” (Apoc. 6, 9-11)
The blood of the martyrs cries out for justice; in no other way can reparation be made now, I fear.
And we know Who will triumph.
Please pray the Rosary, make the First Saturdays of reparation and promote this devotion, so many souls depend on it.
† Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
† Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!
~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!