Christ the King, 2018

 

Today, the last Sunday of October, we honor Our Lord Jesus Christ, King.

During His Passion, Pilate asked Our Lord Jesus Christ, “Art Thou the King of the Jews?” As St. John relates,

Jesus answered: ‘My kingdom is not of this world. If My kingdom were of this world, My servants would certainly strive that I should not be delivered to the Jews: but now My kingdom is not from hence.’ Pilate therefore said to Him: Art Thou a king then? Jesus answered: ‘Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth My voice.’

Pilate saith to Him: ‘What is truth?’ And when he said this, he went out again to the Jews…” (John 18, 33-38)

‘Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth My voice.’

Notice that Pilate, after asking Jesus, “What is truth?” walked away without attending to His answer. Isn’t that typical of the posturing of the leaders of this world! Here is Jesus telling us that everyone who is of the truth hears His voice and Pilate proves that he is not of the truth by ignoring Christ the King’s voice.

Picture if you will, our King as He must have looked when He said these words, not in front of a cheering crowd, but instead, a jeering mob crying for His crucifixion and death. Not wearing splendid garments but clothed in His bloodied and dirtied robe; not crowned with gold and jewels but with hateful thorns. Thus His appearance affirms His message, that is, that His Kingdom is not of this world. There is enmity between His Kingdom and the false kingdoms of this world. It is a kingdom so sublime that nothing this world can do can impinge upon it, and it will have no end.

By affirming that “My kingdom is not of this world”, Our Lord was teaching that contrary to worldly kings who maintain  their transient rule by force of arms, by worldly power, His kingdom is absolute, it exists beyond time and will never end. His rule in encoded in our hearts, minds, in our wills and we ignore it at the peril of our souls.  There is no escaping it, and whether we accept it, shrug it off with indifference or combat it actively, we nevertheless serve it. Until He comes in glory, we must, in obedience to our thorn-crowned King, serve Him and proclaim His sovereignty in truth and love in all we do.

Make no mistake: our choice is clear: We will serve one or the other: Christ will be our King or by default we serve the ancient enemy of Christ, Satan.

Continue reading “Christ the King, 2018”

Thirty-two years of Assisi vs. Christ the King

On this day in 1986, Pope John Paul II presided over the sacrilegious “ecumenical” meeting in Assisi. Since tomorrow is the great feastday of Christ the King, it is a good idea to consider the affront offered to Our Lord on that dismal day and the response to it by a faithful prelate.

The following is from a talk given by Archbishop Lefebvre on June 29, 1987. (Link)

“We wrote the book that appeared just a few days ago, entitled: “They Uncrowned Him.”  Who? Who did the uncrowning and who was uncrowned? Who was uncrowned? Our Lord Jesus Christ. Who uncrowned him? The authorities in Rome today. And the uncrowning shows in a very clear way in the Assisi ceremony. Jesus Christ is uncrowned. He is no longer King. Universal King, the King we proclaim in our liturgy from Christmas through to His Ascension. All the Liturgical feasts proclaim the kingship of Our Lord Jesus Christ. . From end to end of the Liturgical year we chant:

“King of Kings, Lord of Lords,” Our Lord Jesus Christ. But now instead of extolling the kingship of Our Lord Jesus Christ, here they are instituting a pantheon of all religions. And just as it was the Roman authorities, or pagan emperors, who built the pagan Pantheon then, so too the pagan pantheon of today, the meeting-place of all religions, is being constructed by the church authorities of Rome! What an immense scandal for souls, for Catholics who already question the universal kingship of Our Lord Jesus Christ!

This is exactly what is meant by liberalism. Liberalism means establishing the freedom of man from God; hence the man who believes in, hopes in, and professes any religion whatsoever is just as worthy of respect as the man who says he professes the true religion.

And Holy Mass proves it to us: there is one law, a law of love, and Our Lord Jesus Christ proclaims to us on the Cross this law of love. He preaches it to us. He tells us. “You must obey the law of love. Whosoever does not obey the law of love is not worthy of eternal life.” Hence it is a binding law. We are not free. Our holy religion is not a matter of free choice, it is the only one, the one which Our Lord Jesus Christ proclaimed from His Cross.

And liberalism has become the idol of modern times, an idol now adored in most countries of the world, even the Catholic countries – this liberty of man from God, which defies God, which seeks to make its own religion, liberalism, with its own commandments, the rights of man, with its secular states, secular education, empty of God, godless – there is liberalism for you.

DARKNESS IN ROME

And how is it possible for the authorities in Rome to be encouraging liberalism and professing such liberalism in the Decree on Religious Liberty? That is what is so very serious, as I see it. Rome is in darkness, in the darkness of error. There is no denying it. Impossible to deny it. How can we as Catholics, and all the more as priests, bear to look on the spectacle placed before our eyes in Assisi, in St. Peter’s Church given over for the practice of their pagan worship to the Buddhists who put their idol on the tabernacle of Jesus Christ, King of Kings, and performed their pagan ceremony in front of this tabernacle, empty no doubt, but capped with a Buddha, their idol. Is it conceivable? In a Catholic Church, a church of Our Lord Jesus Christ? These are facts which speak by themselves. We cannot conceive of an error more grave.

For our part, however, if we wish to remain Catholic and to continue the Church, we have the grave and imprescriptible duty binding us firstly to increase the number of priests, priests believing in Our Lord Jesus Christ, in His Kingship, in His kingship over society, according to the Church’s doctrine. That is why I am happy that the book on liberalism has appeared today, my dear friends, so that you may nourish your minds on it and grasp in depth what our combat is all about. It is not a human combat! We are at grips with Satan! It is a combat requiring all the supernatural strength we need to fight against the adversary who means to destroy and uproot the Church, who means to destroy everything Our Lord Jesus Christ did. He meant to destroy Our Lord from the moment He was born, and now he means to continue destroying His Mystical Body, to destroy the reign of Our Lord Jesus Christ, to destroy all His institutions whatsoever.

So we must be aware of this dramatic and apocalyptic combat through which we are living, and not play it down, because the moment we play it down, we no longer wish to give battle, we become weaklings and we dare no longer proclaim the Truth; we no longer dare to proclaim the social kingship of Our Lord Jesus Christ because our godless and atheistic world does not want to hear of it. To say that Our Lord Jesus Christ should reign over societies is folly as far as the world is concerned. “You are backward-looking, out-of-date fossils, stuck fast in the Middle Ages”, we hear, “that doctrine is over and done with, it belongs to the past! Let’s hear no more of Our Lord Jesus Christ reigning over societies!”

 

And so we might tend to be afraid of this public opinion opposing us because we stand for the kingship of Our Lord Jesus Christ. Let us in any case not be surprised to find that any demonstrations of ours in favour of the Social Kingship of Our Lord Jesus Christ come up against an army directed by Satan to destroy us, to hinder and nullify any influence we might have.

THE SOCIETY’S CONTINUATION

Hence we are happy today to be carrying out these priestly ordinations, and in all sincerity we think it is not possible to abandon the Society of St. Pius X placed in our hands by the good Lord. For it is not I that founded it, it is truly Our Lord who founded it, in unbelievable circumstances. And now, after some 17 years of existence, our Society has spread throughout the world, seconded by other initiatives which – thanks be to God – have arisen with us and around us: all the religious and nuns with us today, who have stood up like ourselves, to proclaim that Our Lord Jesus Christ is King, and not to desert Him. Are we going to desert Him? Are we going to let Him be crucified a second time? Are we going to quit the Church presently undergoing her Passion, and not come to her aid? And what will become of souls if nobody dares any longer proclaim the divinity of Our Lord Jesus Christ? And what will become of souls if we no longer provide them with the true grace they need? All this is cryingly obvious, and so let us be convinced of it.

MEANS OF CONTINUATION

And that is the reason why it is likely that I shall give myself some successors to be able to continue the work of our Society. Because Rome is in darkness, because Rome at present can no longer hear the voice of truth – Rome no longer hears the voice of truth. Then what are we to do? What answer has there been to our appeals? For 20 years now I have been going to Rome. I have been writing, I have been speaking, I have been sending documents to say to them: – “Follow Tradition, come back to Tradition, otherwise the Church will be ruined. You, the appointed successors of those who built the Church, you must continue to build and not to demolish!” They are deaf, stone deaf to our appeals.

And the last document we have just received from them proves it amply. They are shutting themselves up in their errors, they are shutting themselves up in darkness, and they are quite simply going to lead souls into apostasy, the ruination of the divinity of Our Lord Jesus Christ, the ruination of the Catholic and Christian Faith. Well, if that is what God asks of us, we shall not hesitate to provide ourselves with auxiliaries to continue the work of the Society, for we cannot believe that God wishes this work to be destroyed, to come to an end, to continue no further, for souls to be abandoned and for the Church by that very fact to have no more pastors.

ABNORMAL TIMES

We are living in a quite unique age, we must realize that. The situation is not normal, least of all in Rome. Read the Italian journal “Si, si, no, no”, edited by the dear Sisters who are here today, who have come to see Econe and to get some encouragement for the work they are doing. The journal “Si, si, no, no” gives us precise information on the situation in Rome, a perfectly incredible situation, unparallelled in all history! Never has there been anything like it!

Never! – The Pope making himself, as I was saying a little while ago, into a sort of guardian of the Pantheon of all religions, making himself the Pontiff of Liberalism! Tell me, tell me, pray – has such a situation ever existed in the Church? What are we to do, faced with such a reality? Weep, no doubt. Oh. weep, we do! Our heart is grieved, our heart is crushed by this situation! We would give our life, we would shed our blood to turn it around – but there it is.

. . .

My dear friends, my dear brethren, let us pray. Let us pray with all our hearts, let us pray to the Blessed Virgin Mary! We shall go to Fatima on August 22nd to ask Our Lady of Fatima to help us. They would not reveal her Third Secret, they buried the message of the Virgin Mary. No doubt this message was meant to prevent what is happening today. Had her message been made known, most likely we would not be where we are today, the situation in Rome, would not be what it is today.

The Pope refused to make public the Virgin Mary’s message: well, the punishments foretold by Mary are coming: the apostasy announced in Scripture is on its way; the coming of the Anti-Christ draws near, as is perfectly obvious. So, faced with this quite exceptional situation, we too must take exceptional means.

† . † . †

Dear readers, these are exceptional times, and in times like these, we need more than ever to cling to the faith, not depart from it! We need most especially, to confirm each other in the faith! By our daily sacrifices, especially those which only we are aware of, by little efforts at patience, forgiveness, generosity, we are blessed by Our Lady with the special graces she is allowed by Our Heavenly Father for assisting the faithful in these sad times. She dispenses God’s graces and mercy towards us, knowing how weak we are, knowing how easily we get discouraged.

For 32 years now, this grievous insult has stood in flagrant opposition to Christ the King, offered by the anti-Christic forces in power and supported by the popes who represent not God but His ancient enemy. Despite what you may hear on every other purported traditional Catholic site, please understand the importance of returning to the message of Fatima and . offering anew the humble, obedient sacrifices of reparation that are demanded. Only by humility and obedience can this evil of pride and disobedience be driven from the Church. Only in this way can the world have peace. Until Christ our King is proclaimed, there can be no peace, but only the reign of deceit, lust and despair resulting from apostasy.

  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!

Saint Margaret Mary Alacoque

 

“He told me that this Heart was to be honored under the form of a heart of flesh, the picture of which He wished to be exposed and worn by me on my heart, in order to impress its love upon my heart, and fill it with all the gifts with which His Heart is full …”

In honor of St. Margaret Mary Alacoque on this, her feast day, we present a few excerpts from a delightful collection of essays by the late Solange Strong Hertz. It is available in Kindle Edition, and titled: “The Thought of Their Heart, on Devotion to the Sacred Heart and the Holy Rosary.

"I will reveal My love to them more and more."
“I will reveal My love to them more and more.”

The Open Heart

by Solange Strong Hertz

The history of devotion to the Sacred Heart is in a very real sense a gradual revelation of the secret life of the Church. Its prologue, written in the heart of St. John as he reclined against the Lord’s breast at the Last Supper, broadcasts its first rhythms to the world, setting the tempo for the dramatic rending on Calvary. Veneration for the wound inflicted there seems to have been the initial form of the cult among the faithful. From this wound, the “door in the ark,” there gradually issued the proliferation of grace we now know as Sacred Heart devotion, ramifying and increasing through time, space and circumstance to fit all the needs and conditions of worshippers truly seeking intimacy with their Lord.

It elicited tears of repentance, prompted praise, encouraged confident petition and proffered earth’s reparation to heaven for its sins against Love. For centuries the movement developed quietly in the privacy of religious houses and the souls of gifted individuals until it permeated the whole Church in ranks both clerical and lay. In addition to the saints already mentioned, among its devotees must be numbered St. Anselm, St. Frances of Rome, St. Lawrence Justinian, St. Bernardine of Siena, St. Joan of Valois, St. Peter of Alcantara, St. Fidelis of Sigmaringen, St. Antoninus, St. Peter Canisius, St. Francis de Sales— to list but a few of those canonized. Others who spread its benefits are legion. Carthusians, Franciscans, Benedictines, Dominicans, each produced its particular “school” of spirituality based on affection for the wounded Heart of the Savior. The wealth of art, literature, and liturgy both canonical and popular which has come down to us on the subject attests to its vigor and sanctifying power.

Not surprisingly, it was St. John Eudes, the apostle of the Immaculate Heart of Mary, who was instrumental in directing modern piety towards the Heart of her Son. Called by Pope St. Pius X “initiator, teacher and apostle of the liturgical cult of the Sacred Heart,” he had begun by drawing heavily on the writings of the old Cologne Carthusians so as to establish the cult on solid theological ground. By 1672 he had succeeded in obtaining ecclesiastical approval for a Mass of the Sacred Heart to be celebrated in the communities of his own Order, the Congregation of Jesus and Mary.

The very next year, on the feast of St. John the Apostle, December 27, 1673, the torrents of private revelations converged explosively in the Visitation convent at Paray-le-Monial in France. It was there that our Lord, appearing to the humble young nun, St. Margaret Mary Alacoque, chose to set the seal of divine approval on what had until then been a most salutary practice in the Church, but which nevertheless remained a private affair— a kind of “inside track” for fleeter spirits. Our Lord had once told St. Gertrude:

Whenever you desire to obtain anything from Me, offer Me My Heart, which I have so often given you as a token of our mutual friendship, in union with the love which made Me become man for the salvation of men; and I give you this special mark of friendship, …

After four great apparitions in Paray from 1673 to 1675, … devotion to the Sacred Heart was soon to be enjoined upon all. If we are to believe the words of St. John the Apostle and the ancient prophets concerning the Heart of God, we who are living three hundred years later must be about to witness nothing less than the last moments of the world. “In the latter days you shall understand these things,” promised Jeremiah. “The THOUGHTS of HIS HEART to all generations: to deliver their souls from death and feed them in famine” (Introit, Mass of the Sacred Heart).

Continue reading “Saint Margaret Mary Alacoque”

Father Davide Pagliarani Interview

 

Recent interview with SSPX Superior General, Very Reverend Father Davide Pagliarani, from FSSPX News. (Link)

The following is merely a sampling from the interview which is well worth taking the time to read!

Q.: How do you regard the Society of Saint Pius X which you will have to supervise for twelve years?

The Society holds a treasure in its hands. Some have emphasized repeatedly that this treasure belongs to the Church, but I think that we can say that it belongs to us also by full right. It belongs to us, and this is why the Society is perfectly a work of the Church. Even now!

Tradition is a treasure, but in order to preserve it faithfully we must be aware that we are vessels of clay. The key to our future is found here: in the awareness of our weakness and of the need to watch over ourselves vigilantly. It is not enough to profess the faith in its entirety, if our lives do not express this integral faith regularly and concretely. To live Tradition means to defend it, to struggle for it, to fight so that it triumphs first in ourselves and in our families, so that then it can triumph throughout the whole Church.

Our fondest wish is that the official Church will stop considering Tradition as a burden or a set of outmoded old things, but rather as the only possible way to regenerate herself. However, major doctrinal discussions will not be enough to bring this work to completion: first we have to have souls ready for all sorts of sacrifices. This is true both for consecrated persons and for the lay faithful.

We ourselves must always renew our view of Tradition, not in a purely theoretical way, but in a truly supernatural manner, in light of the sacrifice of Our Lord Jesus Christ on the Cross. This will protect us from two contrasting dangers that often reinforce each other, namely: a pessimistic or defeatist lethargy and a kind of arid intellectualism.

I am convinced that we have here the key with which to confront the various difficulties that we may encounter.

Q.: Including the major problem of the crisis in the Church?

What are the important topics today? Vocations, the sanctification of priests, the care of souls. The tragic situation in the Church must not have such a great psychological impact on our minds that we are no longer capable of performing our duties. Our clear-sightedness must not paralyze us; if it does, it turns into darkness. Considering the crisis in the light of the Cross allows us to keep our serenity and to stand back, since serenity and objectivity are both indispensable if we are to have a sure judgment.

The present situation of the Church is a state of tragic decline: a sharp decrease in vocations, in the number of priests, in the practice of the faith, the disappearance of Christian customs, of the most elementary sense of God, which are manifested today—alas!— in the destruction of natural morality….

Now the Society has all the necessary means to lead the movement of the return to Tradition. More precisely, we have to confront two demands:

– on the one hand, to preserve our identity by recalling the truth and denouncing error: “Praedica verbum: insta opportune, importune: argue, obsecra, increpa.” “Preach the word: be instant [persistent] in season, out of season: reprove, entreat, rebuke” (2 Tim 4:2);

– on the other hand: “in omni patientia, et doctrina,” “in all patience and doctrine” (ibid.): attract to Tradition those who are walking in that direction, encourage them, introduce them little by little to the battle and to an increasingly courageous attitude. There still are authentically Catholic souls who thirst for the truth, and we have no right to refuse them the cup of cold water that is the Gospel by an indifferent or haughty attitude. These souls often end up encouraging us by their own courage and determination.

These two demands are complementary: we cannot separate one from the other, by focusing exclusively either on the denunciation of the errors resulting from Vatican II, or on the assistance that we owe to those who are becoming aware of the crisis and need to be enlightened. This twofold demand is profoundly one, since it is the manifestation of the sole charity of truth.

Continue reading “Father Davide Pagliarani Interview”

Abiding Sorrow for Sin

This morning, I found myself even more disheartened than usual. The scandalous torrent of filth in the Church seems to be gathering strength and there appears to be no end in sight. I know you must be disheartened too but we must remind ourselves to make good use of the sorrow that this unfortunate pope (and his unchaste prelates) deals out to us every day.

Love Crucified

No one at all is more practical than Our Lord Jesus Christ. He was not engaging in mere sentimentalism when He said that He wished to place devotion to the Immaculate Heart of Mary alongside of devotion to His Most Sacred Heart. Far from it! He was giving us the simplest, easiest and surest path to Him!  We know that love requires an act of the will towards the good, and who better exemplifies this that the Blessed Virgin Mary, who taught us by her example the way of true love.  She will teach us in the school of her Immaculate Heart.

And one of the first lessons she teaches us is abiding sorrow for sin. For we stand today at the foot of the Cross, attending the Crucifixion of Love. As we respond to the call of love, we cannot but have sorrow for our sins and for the horrendous sins of the leadership of the Church. This unfortunate person who purports to be the very Vicar of Christ on earth denies or obfuscates concepts such as sin, hell and God’s righteous wrath in favor of the “progressive” concepts of “accompanying” and “dialogue” and being  “non-judgemental”.  Therefore, as an antidote to this error (for it is a deadly error) we offer a few excerpts from the essay by Father Faber, “Abiding Sorrow for Sin”. As we read it, we note that we make the most acceptable reparation for the sins of the hierarchy when we have first resolved to make reparations for our own sins.

From Father Faber’s Essay:

All penances come to nought which do not rest on Christ, just as all good works crumble away which do not rest upon Our Saviour,-so in like manner all holiness has lost its principle of growth if it is separated from abiding sorrow for sin. For the principle of growth is not love only, but forgiven love.

Father Faber in his essay, notes that the Blessed Virgin Mary and Our Lord Jesus Christ, although perfectly sinless were nevertheless filled with an abiding sorrow for sin.

“Their life of penance consisted in some measure in an abiding sorrow from first to last. The first moment of conception was the full use and complete energy of reason. But reason dawned upon a wonderful, deep, and fixed sorrow.

“From that instant till the moment of death the sorrow abided with them. It put itself in harmony with every kind of feeling. It adapted itself to all circumstances. It never darkened into gloom. It never melted into light. It lived on the present, and the clear view of the future was part of its present, and it never let go its hold of the past. It was keen and distinct in the soul of Mary, while she magnified God in the exultation of her Divine Maternity. In the ever-blessed soul of Jesus it dwelt amid the fires of the Beatific Vision, and was not consumed.

“It was a beautiful mystery of perennial sorrow. The characteristics of this sorrow were that it was life-long quiet, supernatural, and a fountain of love. These features of if are very much to be weighed and observed. For when we come to look at ourselves, whether it be the rare few who have preserved their baptismal innocence and whose souls are only charged with venial sins, or the great apostles, unrivalled amidst the Saints, confirmed in grace, and whose grace was superabundant, or the mass of men, whose best estate is that of repentant and returning sinners,-we shall see that no sorrow is possible to us which shall unite these four characteristics except the abiding sorrow for sin. It is as much life-long with us as anything can be. It Is a prominent part of our first turning to God, and there Is no height of holiness in which it will leave us.

Our Guardian Angel in Our Souls

“It is the interior representation of our Guardian Angel in our souls, and the disposition and demeanour he would fain should be constant and persevering in us. It is quiet. Indeed, it rather tranquillizes a troubled soul than perturbs a contented one. It hushes the noises of the world, and rebukes the loquacity of the human spirit. It softens asperities, subdues exaggerations, and constrains everything with a sweet and gracious spell which nothing else can equal. It is supernatural. It is all from God, and all for God.

“It is forgiven sin for which we mourn, and not sin which perils self. And this very fact makes it also a fountain of love. We love because much has been forgiven, and we always remember how much it was. We love because the forgiveness has abated fear. We love because we wonder at the compassion that could so visit such unworthiness. We love because the softness of sorrow is akin to the filial confidence of love. Thus abiding sorrow for sin is the only possible parallel in our souls to the mysterious life-long sorrow of Jesus and Mary; and the fact that sorrow clung to them characteristically in spite of their sinlessness seems to show how much of the secret life of Christian holiness is hidden in its gentle supernatural melancholy.

“Moreover, it was impossible not to perceive that under a variety of names, – sorrow, repentance, fear, and the like,- Scripture speaks of an abiding penance, of fearing always, of fearing forgiven sin, of passing the time of our sojourning in fear, of the sorrow which is unto life. It never contemplates the possibility of the dispositions of repentance ceasing; for the single passage of St. John about love casting out fear, is hardly to be understood of this life. So that there seems to be a precept of always sorrowing for sin analogous to the precept of always praying, and subject to the same kind of difficulties in its interpretation.

“Now what does this abiding sorrow of Scripture mean? Certainly not austerities; for they are occasional and intermitting. Certainly not sadness, which is sorrow with self in it and where God should be. Certainly not human melancholy, which is either a consequence of sin or a fruit of idleness or a disease of a deranged bodily system. (…)

In an interesting observation appropriate to our time, although I’m sure that Father Faber would never have imagined these tragic events, he notes that some sins haunt our imagination, “making it often, to use the forcible words of Scripture, like a cage of unclean birds”. . . “It consists also in a growing hatred of sin,- an increase of the spirit of Gethsemane in our souls, a communication from that solitary mystery beneath the olive trees, when even apostles slept.

“It is the Sacred Heart touching our hearts, and leaving faint stigmata of His own lifelong sorrow upon them.

“It consists in a growing sensitiveness of conscience as to what is sin. Ineffably bright as is the sanctity of God and His refulgent glory, to gaze upon it strengthens our soul’s eye (the) unworthy and dishonourable in actions. We discern the complication and mixture of motives more distinctly. And entangled in a confusion of infirmities, a very inevitability of imperfections, where self-love can find no single resting-place for the sole of its foot, we grow in a divine sadness which humility and faith will not allow to be disquietude.

“With all this, and in the way of consequence, our personal love of Our Most Blessed Lord increases, and love of Him as our actual Saviour from sin. It is our joy to “call His Name Jesus, because He saveth His people from their sins.”

Sweetness

It “inclines to prayer, brings pleasure in prayer, and though a sorrow, is itself a sweetness. It is very confident, and its confidence rests solely upon God. It lives by the fountains of the Saviour’s Blood, weeps silent tears like one who is continually hearing good news, and is hopeful. This affectionate sorrow delivers us from many spiritual dangers. It throws a tenderness into our whole character, and makes us deep and pliant. It brings with it the unction of that special gift of the Holy Ghost which is named “piety.”

“It also saves us from making light of venial sins, and is always stopping (even when we know it not) little untruths, teasing jealousies, wounded conceits, and sins of the tongue. For it is the sorrow which was the Lord’s mantle. We are holding the sacred fringe, and virtue goes out of Him into us, and the issue of the bleeding soul is stayed. The fruits which it produces in us are of equal importance with the dangers from which it preserves us. It makes us charitable towards the falls of others, and this reacts upon ourselves in the way of an increase of humility.

“It involves a continual renewal of our good resolutions, additional reality and fortitude in our wish to do more for God, and an increasing power of perseverance, with more stability and less effort. It blessedly diminishes our taste for the world and its pleasures. It flings the charm of heaven around us, and disenchants all other spells. It leads to a more fruitful, because a more reverent, humble, and hungry use of the Sacraments; and no grace that comes to us is wasted while this sorrow possesses our souls.

“There is nothing which makes our endurance of crosses more patient or more graceful,- nothing which gives us so calm and fertile a pertinacity in works of mercy to others. We are always flooded with inward tenderness, so that there is not an ache or a pain in one of Christ’s members which does not awake our sympathy and find its account in our sensibility.

We obtain this healthy and necessary sorrow for sin by our quiet prayers with Our Lord considering His Sacred Passion. To this end, praying the Sorrowful Mysteries of Our Dear Mother’s Rosary before the Blessed Sacrament when possible, or if not, before a Crucifix, is most helpful.

“Devotion to Our Lord’s Passion is meant for the daily bread of Christian thought, and it keeps fresh and new in this sorrow as in a genial atmosphere. Our perceptions of the invisible world become finer and keener; we are more liable to be excited by spiritual interests, and more alive to the soul’s wants and dangers; and there is about us a liveliness of thanksgiving which only shows the copiousness of the hidden joy in this apparent sorrow. . .

In closing, Father Faber reminds us, “I am confident no vocation to perfection will be frustrated by a soul in which there is this abiding sorrow for sin. It is the quintessence of devotion to the Sacred Heart, and it is there that we must seek it.”

Now, regarding the above, don’t let me catch you cringeing from the exhortation to become perfect, you know full well that it is Our Lord Himself who has so called us. And never before has there been such dire need of souls determined to become perfect by their total consecrations to the Immaculate Mother who unites us securely with her Divine Son. She is our secure path through this; she, the Mother of Sorrows!

I hope that some of this essay has been profitable for you, for I like you, dear readers, am sorely in need of God’s grace and wisdom to deal with this terrible trial. But let us help each other in prayers, in penances, in all things trusting in His mercy and in the love of our Mother most merciful, Lady of the Rosary.

Thank you for reading, I pray for you always!

My reference for this essay is from the Kindle Book, “The Catholic Collection” provided by Catholic Way Publishing. It contains 734 Catholic essays and costs only $2.99

September 3, Honoring St. Pius X

UPDATE: 9:30 a.m.: With thanks to a reader, who has given permission to post his prayer.

Prayer to Saint Pius X for Our Pope

Glorious Pope of the Eucharist, Saint Pius X, you sought “to restore all things in Christ.” Obtain for our Pope a true love of Jesus and zeal for His eternal truths. Help him to acquire a fervent devotion to the Holy Sacrifice of the Mass and the Holy Eucharist, sacrament of His Love.

Blessed model of the sacred priesthood, obtain for our Holy Father a fervent desire for the restoration of the sacred priesthood, the grace to make public reparations for the corruption of the priesthood and a firm desire to restore the Sacrifice of the Mass, and holy sacraments.

In order to restore all things in Christ, we beg your intercession that God may endow him with the grace to imitate your tender love for the Immaculate Heart of Mary and that he may thus attain humble obedience to her commands, and institute the First Saturdays of Reparation throughout the Church and the Consecration of Russia to the Immaculate Heart of Mary. Amen.

The prayer above is a private one and has no ecclesiatical approval, although it comes from a reputable source. If I have erred in posting it, I will accept correction.

Today we honor the last truly saintly Pope, one who rightly deserved the title “Great”, Saint Pius X. Many other sites have excellent biographies of him, but I thought that reading again his “Lamentabili” would be something we could savor together with him; a little like the way we feel closer to Our Lady in the evening when we pray her “Magnificat”. As we read Lamentabili, please pray to St. Pius to intercede for our pope(s) and clergy to repent their sins, be converted and return the Church to fidelity to Christ Jesus Our Lord.

Lamentabili Sane
Pope Pius X – 1907

SYLLABUS CONDEMNING THE ERRORS OF THE MODERNISTS

With truly lamentable results, our age, casting aside all restraint in its search for the ultimate causes of things, frequently pursues novelties so ardently that it rejects the legacy of the human race. Thus it falls into very serious errors, which are even more serious when they concern sacred authority, the interpretation of Sacred Scripture, and the principal mysteries of Faith. The fact that many Catholic writers also go beyond the limits determined by the Fathers and the Church herself is extremely regrettable. In the name of higher knowledge and historical research (they say), they are looking for that progress of dogmas which is, in reality, nothing but the corruption of dogmas.

These errors are being daily spread among the faithful. Lest they captivate the faithful’s minds and corrupt the purity of their faith, His Holiness, Pius X, by Divine Providence, Pope, has decided that the chief errors should be noted and condemned by the Office of this Holy Roman and Universal Inquisition.

Therefore, after a very diligent investigation and consultation with the Reverend Consultors, the Most Eminent and Reverend Lord Cardinals, the General Inquisitors in matters of faith and morals have judged the following propositions to be condemned and proscribed. In fact, by this general decree, they are condemned and proscribed.

1. The ecclesiastical law which prescribes that books concerning the Divine Scriptures are subject to previous examination does not apply to critical scholars and students of scientific exegesis of the Old and New Testament.

2. The Church’s interpretation of the Sacred Books is by no means to be rejected; nevertheless, it is subject to the more accurate judgment and correction of the exegetes.

3. From the ecclesiastical judgments and censures passed against free and more scientific exegesis, one can conclude that the Faith the Church proposes contradicts history and that Catholic teaching cannot really be reconciled with the true origins of the Christian religion.

4. Even by dogmatic definitions the Church’s magisterium cannot determine the genuine sense of the Sacred Scriptures.

5. Since the deposit of Faith contains only revealed truths, the Church has no right to pass judgment on the assertions of the human sciences.

6. The “Church learning” and the “Church teaching” collaborate in such a way in defining truths that it only remains for the “Church teaching” to sanction the opinions of the “Church learning.”

7. In proscribing errors, the Church cannot demand any internal assent from the faithful by which the judgments she issues are to be embraced.

8. They are free from all blame who treat lightly the condemnations passed by the Sacred Congregation of the Index or by the Roman Congregations.

9. They display excessive simplicity or ignorance who believe that God is really the author of the Sacred Scriptures.

10. The inspiration of the books of the Old Testament consists in this: The Israelite writers handed down religious doctrines under a peculiar aspect which was either little or not at all known to the Gentiles.

11. Divine inspiration does not extend to all of Sacred Scriptures so that it renders its parts, each and every one, free from every error.

12. If he wishes to apply himself usefully to Biblical studies, the exegete must first put aside all preconceived opinions about the supernatural origin of Sacred Scripture and interpret it the same as any other merely human document.

13. The Evangelists themselves, as well as the Christians of the second and third generation, artificially arranged the evangelical parables. In such a way they explained the scanty fruit of the preaching of Christ among the Jews.

14. In many narrations the Evangelists recorded, not so much things that are true, as things which, even though false, they judged to be more profitable for their readers.

15. Until the time the canon was defined and constituted, the Gospels were increased by additions and corrections. Therefore there remained in them only a faint and uncertain trace of the doctrine of Christ.

16. The narrations of John are not properly history, but a mystical contemplation of the Gospel. The discourses contained in his Gospel are theological meditations, lacking historical truth concerning the mystery of salvation.

17. The fourth Gospel exaggerated miracles not only in order that the extraordinary might stand out but also in order that it might become more suitable for showing forth the work and glory of the Word lncarnate.

18. John claims for himself the quality of witness concerning Christ. In reality, however, he is only a distinguished witness of the Christian life, or of the life of Christ in the Church at the close of the first century.

19. Heterodox exegetes have expressed the true sense of the Scriptures more faithfully than Catholic exegetes.

20. Revelation could be nothing else than the consciousness man acquired of his revelation to God.

21. Revelation, constituting the object of the Catholic faith, was not completed with the Apostles.

22. The dogmas the Church holds out as revealed are not truths which have fallen from heaven. They are an interpretation of religious facts which the human mind has acquired by laborious effort.

23. Opposition may, and actually does, exist between the facts narrated in Sacred Scripture and the Church’s dogmas which rest on them. Thus the critic may reject as false facts the Church holds as most certain.

24. The exegete who constructs premises from which it follows that dogmas are historically false or doubtful is not to be reproved as long as he does not directly deny the dogmas themselves .

25. The assent of faith ultimately rests on a mass of probabilities .

26. The dogmas of the Faith are to be held only according to their practical sense; that is to say, as preceptive norms of conduct and not as norms of believing.

27. The divinity of Jesus Christ is not proved from the Gospels. It is a dogma which the Christian conscience has derived from the notion of the Messias.

28. While He was exercising His ministry, Jesus did not speak with the object of teaching He was the Messias, nor did His miracles tend to prove it.

29. It is permissible to grant that the Christ of history is far inferior to the Christ Who is the object of faith.

30 In all the evangelical texts the name “Son of God” is equivalent only to that of “Messias.” It does not in the least way signify that Christ is the true and natural Son of God.

31. The doctrine concerning Christ taught by Paul, John, and the Councils of Nicea, Ephesus and Chalcedon is not that which Jesus taught but that which the Christian conscience conceived concerning Jesus.

32. It is impossible to reconcile the natural sense of the Gospel texts with the sense taught by our theologians concerning the conscience and the infallible knowledge of Jesus Christ.

33 Everyone who is not led by preconceived opinions can readily see that either Jesus professed an error concerning the immediate Messianic coming or the greater part of His doctrine as contained in the Gospels is destitute of authenticity.

34. The critics can ascribe to Christ a knowledge without limits only on a hypothesis which cannot be historically conceived and which is repugnant to the moral sense. That hypothesis is that Christ as man possessed the knowledge of God and yet was unwilling to communicate the knowledge of a great many things to His disciples and posterity.

35. Christ did not always possess the consciousness of His Messianic dignity.

36. The Resurrection of the Savior is not properly a fact of the historical order. It is a fact of merely the supernatural order (neither demonstrated nor demonstrable) which the Christian conscience gradually derived from other facts.

37. In the beginning, faith in the Resurrection of Christ was not so much in the fact itself of the Resurrection as in the immortal life of Christ with God.

38. The doctrine of the expiatory death of Christ is Pauline and not evangelical.

39. The opinions concerning the origin of the Sacraments which the Fathers of Trent held and which certainly influenced their dogmatic canons are very different from those which now rightly exist among historians who examine Christianity .

40. The Sacraments have their origin in the fact that the Apostles and their successors, swayed and moved by circumstances and events, interpreted some idea and intention of Christ.

41. The Sacraments are intended merely to recall to man’s mind the ever-beneficent presence of the Creator.

42. The Christian community imposed the necessity of Baptism, adopted it as a necessary rite, and added to it the obligation of the Christian profession.

43. The practice of administering Baptism to infants was a disciplinary evolution, which became one of the causes why the Sacrament was divided into two, namely, Baptism and Penance.

44. There is nothing to prove that the rite of the Sacrament of Confirmation was employed by the Apostles. The formal distinction of the two Sacraments of Baptism and Confirmation does not pertain to the history of primitive Christianity.

45. Not everything which Paul narrates concerning the institution of the Eucharist (I Cor. 11:23-25) is to be taken historically.

46. In the primitive Church the concept of the Christian sinner reconciled by the authority of the Church did not exist. Only very slowly did the Church accustom herself to this concept. As a matter of fact, even after Penance was recognized as an institution of the Church, it was not called a Sacrament since it would be held as a disgraceful Sacrament.

47. The words of the Lord, “Receive the Holy Spirit; whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained” (John 20:22-23), in no way refer to the Sacrament of Penance, in spite of what it pleased the Fathers of Trent to say.

48. In his Epistle (Ch. 5:14-15) James did not intend to promulgate a Sacrament of Christ but only commend a pious custom. If in this custom he happens to distinguish a means of grace, it is not in that rigorous manner in which it was taken by the theologians who laid down the notion and number of the Sacraments.

49. When the Christian supper gradually assumed the nature of a liturgical action those who customarily presided over the supper acquired the sacerdotal character.

50. The elders who fulfilled the office of watching over the gatherings of the faithful were instituted by the Apostles as priests or bishops to provide for the necessary ordering of the increasing communities and not properly for the perpetuation of the Apostolic mission and power.

51. It is impossible that Matrimony could have become a Sacrament of the new law until later in the Church since it was necessary that a full theological explication of the doctrine of grace and the Sacraments should first take place before Matrimony should be held as a Sacrament.

52. It was far from the mind of Christ to found a Church as a society which would continue on earth for a long course of centuries. On the contrary, in the mind of Christ the kingdom of heaven together with the end of the world was about to come immediately.

53. The organic constitution of the Church is not immutable. Like human society, Christian society is subject to a perpetual evolution.

54. Dogmas, Sacraments and hierarchy, both their notion and reality, are only interpretations and evolutions of the Christian intelligence which have increased and perfected by an external series of additions the little germ latent in the Gospel.

55. Simon Peter never even suspected that Christ entrusted the primacy in the Church to him.

56. The Roman Church became the head of all the churches, not through the ordinance of Divine Providence, but merely through political conditions.

57. The Church has shown that she is hostile to the progress of the natural and theological sciences.

58. Truth is no more immutable than man himself, since it evolved with him, in him, and through him.

59. Christ did not teach a determined body of doctrine applicable to all times and all men, but rather inaugurated a religious movement adapted or to be adapted to different times and places.

60. Christian Doctrine was originally Judaic. Through successive evolutions it became first Pauline, then Joannine, finally Hellenic and universal.

61. It may be said without paradox that there is no chapter of Scripture, from the first of Genesis to the last of the Apocalypse, which contains a doctrine absolutely identical with that which the Church teaches on the same matter. For the same reason, therefore, no chapter of Scripture has the same sense for the critic and the theologian.

62. The chief articles of the Apostles’ Creed did not have the same sense for the Christians of the first ages as they have for the Christians of our time.

63. The Church shows that she is incapable of effectively maintaining evangelical ethics since she obstinately clings to immutable doctrines which cannot be reconciled with modern progress.

64. Scientific progress demands that the concepts of Christian doctrine concerning God, creation, revelation, the Person of the Incarnate Word, and Redemption be re-adjusted.

65. Modern Catholicism can be reconciled with true science only if it is transformed into a non-dogmatic Christianity; that is to say, into a broad and liberal Protestantism.

The following Thursday, the fourth day of the same month and year, all these matters were accurately reported to our Most Holy Lord, Pope Pius X. His Holiness approved and confirmed the decree of the Most Eminent Fathers and ordered that each and every one of the above-listed propositions be held by all as condemned and proscribed.

PETER PALOMBELLI, Notary of the Holy Roman and Universal Inquisition

And when the Immaculata at last clears out the rot infesting the Church, perhaps we shall see the restoration of that fine old institution, the Holy Roman and Universal Inquisition!

  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.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ 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!

September 1, 2018

 

Let’s begin September by celebrating Pope Francis! 

Yes, it is time that we honor the man, his deep and merciful thoughts and his actions by which it is said a man may best be known. On this day 108 years ago, in his Oath Against Modernism, Pope St. Pius X foretold this man, Pope Francis, our first truly humble and merciful pope, and wrote of him. Indeed, his great encyclical Pascendi Domenici Gregis, written in September, 1907 is filled with prophecies about our little Argentinian treasure – reading the words of St. Pius X, it is hard to believe that he did not have our beloved Bergoglio’s illustrious words on Love, “Amoris Laetitia” in mind as he wrote it.

Joking aside, let’s take a look at a better time, when we had the brave and clear truths spoken by our truly Holy Father, one worthy of the name, Pope St. Pius X, who presciently warned of the false doctrines being promoted by just this pope.

“The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.” (Pope St. Pius X)

The last truly saintly Pope was Pius X, who promulgated the Oath Against Modernism on September 1, 1910, 108 years ago today. It is instructive to review this oath, which was abolished by Paul VI and is so widely scorned, reviled or simply ignored by those who currently occupy the visible Church today.

Saint Pius X, pray for us, pray for our priests!

With the death of this holy pope, the dark force of modernism was once again free to poison the faith, While ostensibly orthodox, Pope Benedict XV dismantled St. Pius’s Sodalitium Pianum, the network established to assure orthodoxy in the seminaries. Subsequent popes also contributed their efforts to undermining orthodoxy in sundry ways. Although these popes gave lip service to Our Lady’s message at Fatima, none actually went so far as to obey her. And so, modernism flourished under even those pre-Vatican II popes who appeared to be orthodox, until it burst into florid putrescence in the revolutionary Second Vatican Ecumenical Council.

As you review the Oath Against Modernism that follows, bear in mind that every Conciliar Pope from John XXIII through Benedict XVI had originally sworn this solemn oath, which of course, was violated by those same popes during and after Vatican II. Every single pope until Francis, the quintessential modernist pope; the very apotheosis of Vatican II.

“Beware of false prophets, who come to you in the clothing of sheep, but inwardly they are ravening wolves. By their fruits you shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree brings forth good fruit, and the evil tree brings forth evil fruit. A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.” (Matt 7, 15-18)

In the re-presentation below, we have taken the liberty of numbering the points and emphasising some of the more pertinent. The original is available here.

 THE OATH AGAINST MODERNISM

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.

“I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.

  1. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, His existence can also be demonstrated.
  2. Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.
  3. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when He lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time.
  4. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.
  5. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
  6. Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas.
  7. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion.
  8. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful.
  9. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm.
  10. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
  11. Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and His apostles.
  12. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles.

The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God.”

After Vatican II, Pope Paul VI (who had, himself, sworn this very Oath) abolished the Oath. The post-Conciliar Catholic Church then, is built on the shifting sands of Modernism, which is a heresy. 

This is the Age of Apostasy, and Pope Francis is bringing us to its calamitous close. The chastisement will only be ended by the Immaculate Mother of God, through a pope who is chastened, truly humble and obedient in performing the long-awaited  Consecration of Russia with the surviving Bishops. We the faithful, have an obligation to obey Our Lady of the Rosary and offer unceasing rosaries and sacrifices of reparation in order to obtain this. Return to the Message of Fatima. Return to the Immaculate Heart of Mary.

 Please remember, pray the Rosary and confound satan and all his works and pomps.

  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!
  Immaculate Heart of Mary, pray for us now and at the hour of our death.
  St. Joseph, protect us, protect our families, protect our priests.
  St. Michael the Archangel, defend us in battle.

Please pray for the Consecration of Russia to the Immaculate Heart of Mary!

~ 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!

The Eucharistic Vision of Our Lady of Knock

NOTE: This post is quite long. In order to understand it, please consider saving it and referring to it when you can think on it. It is not light reading.

Today, we commemorate the eloquently silent apparition of Our Lady at Knock, Ireland, August 21, 1879. By her silence, Our Lady emphasised at once her displeasure that her message at La Salatte was being attacked, and as many believe, she was pointing to the silence recounted in chapter 8 of the Apocalypse.  But there is still another reason for the silence – it is a warning against silencing the Holy Sacrifice of the Mass and outrages against the Holy Eucharist and it beckons us with mysterious silence towards the visions of the Apocalypse.

The Holy Ghost inspired St. John’s vision in such a way that through it, God revealed to us a glimpse of His own vision, not a linear accounting of events, and each subsequent generation could learn from its warnings and be comforted in its victories. In addition to sacred scripture, Our Heavenly Father guides us by the revelations He grants us down the centuries. Knock is one of the major apparitions, which are: Our Lady of Good Success in Ecuador, The Sacred Heart of Jesus at Paray le Monial, France, Our Lady of the Immaculate Conception at Rue du Bac, France, Our Lady of LaSalette, France, Our Lady of the Immaculate Conception, Lourdes, France, Our Lady at Knock, Ireland, Our Lady of the Rosary at Fatima, Portugal,  and Our Lady of Akita, Japan.  Those apparitions provide a necessary complement to our understanding of the Apocalypse.

Although the revelations contained in the Apocalypse may be fruitfully applied to each generation, the various major apparitions help to draw us into St. John’s mystical scenario as appropriate for our own time. In 17th century Ecuador, Our Lady of Good Success gave us prophecies which remained largely silent until the 20th century, for which they were intended. Our Lord’s tender pleas to St. Margaret Mary, also in the 17th century, contained both promises of blessings for obedience and warnings of danger for disobedience to His requests to honor His Sacred Heart publically. This message was dishonored by the Jesuits to whom it was entrusted and betrayed by the French monarchs to their own destruction and that of France, but we could only see this, like the message of Good Success, centuries later, as the events of the Apocalypse unfolded. We must not forget however, that the demands of Our Lord for devotion to His Sacred Heart have never been rescinded and no amount of false devotion will satisfy the command for devotion to the image of His Most Sacred Heart.

Our Lady then intervened offering mercies to her children through devotion to her Immaculate Conception, that is through the Miraculous Medal and the miraculous spring at Lourdes. Both of those apparitions carried both warnings and blessings. Between these two, Rue du Bac and Lourdes, came Our Lady’s sad visit to La Salette wherein she warned of the increasing incursion of the ancient enemy, “Rome will lose the faith and become the seat of the Antichrist.” As proof of the strength which the enemy had gained in the Church, this message was opposed and silenced. To this day, Melanie Calvat’s legacy is obscured by the thick fabric of false accusations against her.

The mystical vision of Knock is essential to our understanding of the mystical vision given to  Sister Lucia at Tuy fifty years later; and through it, we are able to understand the pertinent passages of the Apocalypse for today.

“And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.” (Apoc. 8, 1)
This verse appears to be indicated by the silence of Knock. But the mystical visions of the Apocalypse are much deeper and the vision of Knock also must be seen in relation to the earlier chapter 5, as we shall show.

First, we look at  Apocalypse 5, especially verse 5.

From The Apocalypse of St. John:

The Little Lamb of God

[1] And I saw in the right hand of Him that sat on the throne, a book written within and without, sealed with seven seals. [2] And I saw a strong angel, proclaiming with a loud voice: Who is worthy to open the book, and to loose the seals thereof? [3] And no man was able, neither in heaven, nor on earth, nor under the earth, to open the book, nor to look on it. [4] And I wept much, because no man was found worthy to open the book, nor to see it. [5] And one of the ancients said to me: Weep not; behold the lion of the tribe of Juda, the root of David, hath prevailed to open the book, and to loose the seven seals thereof.

[6] And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth. [7] And He came and took the book out of the right hand of Him that sat on the throne. [8] And when He had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints: [9] And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof; because Thou wast slain, and hast redeemed us to God, in Thy blood, out of every tribe, and tongue, and people, and nation. [10] And hast made us to our God a kingdom and priests, and we shall reign on the earth.

[11] And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients; and the number of them was thousands of thousands, [12] Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction.” (Apocalypse 5, 5)

Commentary:

Continue reading “The Eucharistic Vision of Our Lady of Knock”

St. Michael, St. John and Our Lady of Knock

Tomorrow we commemorate the Apparition of Our Lady of Knock. To prepare, we offer a guest post from Adrian Dulston considering the apparition in the context of Fatima, LaSalette and the Apocalypse.

When Our Lady’s message at La Salette  was silenced, she very eloquently replied with a silent apparition at Knock, and that apparition ties in nicely with the Angel’s message at Fatima  and the prophecies of the Apocalypse. Today’s post is from guest contributor,  Mr. Dulston of BVM Servant. I hope to have a follow up article or two on Our Lady of Knock soon.

Knock pilgrims 1880sSt. Michael the Archangel, The Beloved Disciple, and Ireland
December 27, 2015 by AD

Sunday overrides the Feast of St. John the Evangelist but as it’s coming up to the Fatima year of St. Michael the Archangel, that is, a hundred years since his often forgotten appearance to the Fatima children, I am reminded of other heavenly visits which warn of these precarious times.

On August 21st 1879 some Irish parishioners from the town of Knock, witnessed a vision on the back of their Church. In what is now a famous image we find Mary, Joseph, St. John the Evangelist and a Lamb on an altar with angels in flight. Many focus quite rightly on Mary in the vision but it is obvious that the scene is that of Holy Mass, and specifically the consecration of the bread into Our Lord’s Body, Who is offered as a Lamb to take away our sins, to God the Father.

Continue reading “St. Michael, St. John and Our Lady of Knock”

Apocalypse Chapters 1-3

 

We return to the beginning of the Apocalypse to discover a surprise – the letters to the Churches, written millenia ago, provide valuable insight for just these days. Of course, each century of the Church’s history has been able to say that to some extent, but as we read the first three chapters, we do see a rather astonishing array of lessons for the Church in this most troubled time. Our readings are taken today from Apocalypse 1-3, Catholic Bible Online.

When St. John the beloved Apostle set down the words revealed to him in the Apocalypse, he began with:

“The Revelation of Jesus Christ, which God gave unto Him, to make known to His servants the things which must shortly come to pass: and signified, sending by His angel to His servant John, who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen. Blessed is he, that readeth and heareth the words of this prophecy; and keepeth those things which are written in it; for the time is at hand.”

The first thing we notice is the phrase, “must shortly come to pass” which is then repeated for emphasis in the end, “For the time is at hand”. And when was this written? So you see that the timeframe expressed in sacred scripture is vastly different from our timeframe. An instructor once remarked on this timeframe that ours is, “like a mayfly’s”.

Continuing in Chapter 1, we see,

“I was in the spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, saying: What thou seest, write in a book, and send to the seven churches which are in Asia, to Ephesus, and to Smyrna, and to Pergamus, and to Thyatira, and to Sardis, and to Philadelphia, and to Laodicea.”

Ephesus

In Chapter 2, John reveals the Lord’s message to these churches which represent His message to all Catholic churches in all ages, but with especial relevance for the latter times of the great tribulation. The first church is that of Ephesus, which Christ chides,

“Thou hast left thy first charity. Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance. But this thou hast, that thou hatest the deeds of the Nicolaites, which I also hate.

Note the emphatic way in which, Our Lord asserts the need for hatred of sinful deeds. These letters set the tone for understanding God’s will for us in troubled times. In His message to the Bishop of the Church at Ephesus, Christ warns him – and us – of losing our charity, He urges us to do penance and “to do the first works”, that is, the spiritual and corporal works of mercy.  But the gist of the message may be found in Our Lord’s hatred for the deeds of the Nicolaites and His commendation for the Ephesians for hating these sinful deeds as well.

The Nicolaites were guilty of a casuistry, that is, the use of complex reasoning to justify moral laxity, similar to that of the present pontiff, in that they managed to find a way to laxity in the law. This false tolerance allowed Christians to eat meats sacrificed to idols (that is, allowing participation in satanic rituals) and even allowing that “whoever should have committed fornication might receive peace on the eighth day.” (The Book of Destiny, Fr. H. B. Kramer) Fr. Kramer further notes that early writings indicate that the Nicolaites tactics were akin to the Balaamites and Gnostics. The sin of Balaam was to allow sexual depravity to lure Israelite men into sin and so weaken them.

As we consider this passage, it appears that the error hated by Our Lord is precisely that tolerance of mortal sin that we see vaunted today in the false mercy and false ecumenism of the neo-modernists now in power in the Church. Understood correctly, this message is a warning against the tolerance for sin which has so infected the Church over the past century. The result has been a stupefying indifference towards the most grievous errors and inability to counteract them.

 

Smyrna

The second church addressed is the Church of Smyrna,

“These things saith the First and the Last, who was dead, and is alive: I know thy tribulation and thy poverty, but thou art rich: and thou art blasphemed by them that say they are Jews and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer. Behold, the devil will cast some of you into prison that you may be tried: and you shall have tribulation ten days. Be thou faithful until death: and I will give thee the crown of life.”

This message is a warning of martyrdom and great suffering and a reminder of the even greater reward for those who remain faithful. And it applies to these times most precisely. By the term, “was dead and is alive”, it also counteracts the modernist heresy condemned by Pope St. Pius X in Pascendi Domenici Gregis, 16,  In #16, St. Pius X condemns the following, “. ..if it be objected that in the visible world there are some things which appertain to faith, such as the human life of Christ, the Modernists reply by denying this.”  In Apocalypse 2, 8, Christ asserts that He is, “the First and the Last, who was dead, and is alive”  thus confirming His actual bodily death and actual bodily Resurrection.

The term Synagogue of Satan refers to the enemies of Christ and in these sad times, these enemies are within the very heart of the Church. Jesus encourages us to fear them not. He warns that we shall have tribulation for “ten days”, thus comforting us that this too, shall pass. Fr. Kramer notes that ten is the perfect number of the world, while twelve is the perfect number of God. Thus we understand that the world’s idea of completion is surpassed by God and that what appears a persecution in the eyes of the worldly is in point of fact, an opportunity for greater glory in heaven with God and His saints forever.

The message to Smyrna ends with the emphatic, “He, that hath an ear, let him hear what the Spirit saith to the churches: He that shall overcome, shall not be hurt by the second death.” In this warning of the coming martyrdom, there is the promise that those who overcome, that is to say, those who give their life for Christ, will not suffer the eternal death of the damned. A salutary rebuttal to the heresies promoted today by the Synagogue of Satan, true enemies of Christ who control the church at present. We shall meet them again in the message to the Church at Philadelphia.

 

Pergamus

The third message is to the church of Pergamus:

“These things, saith He, that hath the sharp two edged sword: I know where thou dwellest, where the seat of Satan is: and thou holdest fast my name, and hast not denied my faith. . . . thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumbling-block before the children of Israel, to eat, and to commit fornication: So hast thou also them that hold the doctrine of the Nicolaites.”

Now Pergamus means citadel and Jesus here asserts that this citadel has become the seat of Satan. He commends those in Pergamus, where the seat of Satan is, yet who still hold fast His name and have not denied the faith. By the term “the stumbling-block before the children of Israel, to eat and to commit fornication” we understand the tactic of Balaam who used pagan women to lure the Israelite men into base sensuality, tempting them into feasting on food sacrificed to idols (that refers to participating in Satanic rituals), and into fornication with them. Now fornication has the dual meaning, referring to heresy and apostasy as well as lust. Additionally, we note Christ’s anger at those whose false mercy allows those grievous sinners to then receive the Blessed Sacrament. By this passage, we may understand the stumbling-blocks placed in the path of the faithful by the new theology of Pope Francis and his crew of modernists, These men use false mercy to condone unrepentant sinners receiving the sacraments unworthily and allow impure unrepentant priests and bishops to continue in office despite their scandalous sins.

He also again warns against the sins of the false doctrines of Balaam and the Nicolaites. This repetition of the injunction against the deeds of the Nicolaites, reinforced with the injunction against the doctrine of Balaam, gives an additional gravity to the warnings against laxity in moral teaching. Jesus Christ closes this message with,

“In like manner do penance: if not, I will come to thee quickly, and will fight against them with the sword of my mouth. He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna, and will give him a white counter, and in the counter, a new name written, which no man knoweth, but he that receiveth it.”

Fr. H. B. Kramer notes here, “Christ will fight the evil-doers with the two-edged sword of His word, which will separate the good from the bad, bring bloodshed and grief and tears of repentance. Those who repent will be saved but will first die in martyrdom. That God is a man of war, appears first in Exodus (XV. 3). If the bishop excommunicates the heretics by enforcing the apostolic decrees, the church will be spared the intervention of Christ and will remain under His protection. My only comment here is that it appears we today are so unfortunate as to see the alternative, the Bergoglian revolution asserting error and persecuting the faithful. This will hasten the intervention of Christ. The hidden manna is a promise to restore once again the precious gift of the Holy Sacrifice and the Eucharist, the “counter” is the ever-present offer of forgiveness and re-instatement for those who repent, for as Jesus reminded us through Sister Lucia, It is never too late to repent and return to Jesus and Mary.

 

Thyatira

The fourth message, to the Church at Thyatira, Christ says, “These things saith the Son of God, who hath His eyes like to a flame of fire, and His feet like to fine brass.” The reference to His eyes like a flame of fire repeats Chapter 1, verses 14 and 15, wherein, “His eyes were as a flame of fire, and His feet like unto fine brass, as in a burning furnace.” Fr. Kramer notes here that this intimates, “His Omniscience. It alludes to Ezechiel (VIII. 2) and the abominations of idolatry (satanism) secretly practiced in the Temple, where God also appeared to the prophet’s eyes in the likeness of fire. God will penetrate the secret recesses in which Jezabel practices her abominations and will sound the “depths of Satan” (II. 24).”

The term Jezabel may be applied to those impure and effeminate clerics who serve satan and not Christ in the very heart of the Church, the so-called Lavender/St. Gallen Mafia who placed Pope Francis on the throne. Fr. Kramer notes that King Achab permitted a woman named Jezabel to teach her evil heresies in the church and to establish worship of Baal, that is to say, Satan. Once again, we see the injunction against eating meats sacrificed to idols, i.e., to satanic ritual. This triple warning against sins of impurity is ignored at our own peril. Father Kramer warns, “the plague shall strike the spiritual progeny of this new Jezabel. It will be a manifest punishment like the judgments upon the followers of the Beast (XV.), and the attribute of the “eyes like to a flame of fire” will become manifest to all the churches.”

The reference to the depths of Satan” points to the Gnostic sects and is applicable today but we will not discuss it at this time. The message to the Church at Thyatira closes with an especially comforting and prophetic note: 

“Hold fast till I come. And he that shall overcome, and keep my works unto the end, I will give him power over the nations. And he shall rule them with a rod of iron, and as the vessel of a potter they shall be broken, As I also have received of my Father: and I will give him the morning star. He that hath an ear, let him hear what the Spirit saith to the churches.”

Note the prophetic reference to the “Rod of iron”.

 

Sardis

Next, we go to Chapter 3 for the message to the Church at Sardis, bearing in mind that this message, as the others, is for all the church at all times but most especially it is for the latter times, when the combat shall be most intense. Our Lord Jesus Christ here says,

“I know thy works, that thou hast the name of being alive: and thou art dead. Be watchful and strengthen the things that remain, which are ready to die. For I find not thy works full before my God. Have in mind therefore in what manner thou hast received and heard: and observe, and do penance. If then thou shalt not watch, I will come to thee as a thief, and thou shalt not know at what hour I will come to thee.”

The Bishop (Angel) to whom this message is addressed has sinned against the Holy Ghost, has cultivated worldly “virtues” of tolerance, expediency and diplomacy, that is, has become a hypocrite tolerant of impurities in doctrine and morals, and diplomatically ignores false teachings and even blasphemies in the name of mercy and ecumenism.  Thus, the Bishop of Sardis is the very template for the  hypocritical, modernist Bishops of Pope Francis’s Reformed Church

 

Philadelphia

The next message is to the Angel (Bishop) of the Church at Philadelphia.

“These things saith the Holy One and the true one, He that hath the key of David; He that openeth, and no man shutteth; shutteth, and no man openeth: I know thy works. Behold, I have given before thee a door opened, which no man can shut: because thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will bring of the synagogue of Satan, who say they are Jews, and are not, but do lie. Behold, I will make them to come and adore before thy feet. And they shall know that I have loved thee. Because thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon the whole world to try them that dwell upon the earth. Behold, I come quickly: hold fast that which thou hast, that no man take thy crown.”

This is an encouragement to the faithful Remnant, as prophesied by Blessed Elizabeth Canori-Mora. If this congregation continues steadfast in the faith, growing more in grace with each passing phase of the persecutions, they will be rewarded by receiving the conversion of not only the Jews but those who have followed the second beast and have now repented. This remnant congregation knows that they are weak and therefore depend totally on Jesus and she whom He sends – the Immaculata.  Thus, to them is given the grace to stand fast in the faith. It would seem that this passage indicates that the institutional church, so long suffering the eclipse of the faith, will return to the faith by acknowledging the community of the faithful remnant.  The conversions of those Prelates who have at last rejected the false doctrines of the faction of Jezabel are the reward for the remnant’s steadfast refusal to compromise with the spirit of the world.

 

Laodicea

The final message is to the Church at Laodicea, which we have mentioned in previous posts.  To this Church, as to us all at this time, He warns,

“These things saith the Amen, the faithful and true witness, who is the beginning of the creation of God: I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot. But because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth.

“Because thou sayest: I am rich, and made wealthy, and have need of nothing: and knowest not, that thou art wretched, and miserable, and poor, and blind, and naked. I counsel thee to buy of me gold fire tried, that thou mayest be made rich; and mayest be clothed in white garments, and that the shame of thy nakedness may not appear; and anoint thy eyes with eyesalve, that thou mayest see.

“Such as I love, I rebuke and chastise. Be zealous therefore, and do penance. Behold, I stand at the gate, and knock. If any man shall hear my voice, and open to me the door, I will come in to him, and will sup with him, and he with me. To him that shall overcome, I will give to sit with me in my throne: as I also have overcome, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith to the churches.”

We note the relevance to our sad time under the blight of this pontiff and his wrecking crew, who make an unholy mess of the Temple of God. The lukewarm laity who respond to this time of scandal and crisis by allowing  themselves to drift from the faith instead of joining the great spiritual battle under the banner of the Immaculata – these are the true Laodiceans, and although they may not recognise it, they are the true followers of the St. Gallen Pope, who always leads his followers to the peripheries, away from the true teachings of Christ.

But we might also take heart in the promises offered to us in these first three chapters of the Apocalypse which reveal a restoration of the faith when at last those who have fallen into the error of following the Second Beast repent and return to the true faith, that is the traditional faith of all time, which has been preserved for them by the small and weak remnant represented by the Church at Philadelphia.

 

Please, Pray the Rosary and confound satan and those who serve him!

. 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!

~ 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!