“Is not ours an age of mislived lives, of unmanned men? Why?… Because Jesus Christ has disappeared. Wherever the people are true Christians, there are men to be found in large numbers, but everywhere and always, if Christianity wilts, the men wilt. Look closely, they are no longer men but shadows of men. Thus, what do you hear on all sides today? The world is dwindling away, for lack of men; the nations are perishing for scarcity of men, for the rareness of men…
“I believe: there are no men where there is no character; there is no character where there are no principles, doctrines, stands taken; there are no stands taken, no doctrines, no principles, where there is no religious faith and, consequently, no religion of society. Do what you will: only from God you will get men.” (Cardinal Louis-Edouard Pie, Bishop of Poitiers, Homily for Christmas 1871)
We are living in the age of wilted men. Men today are bereft of faith and reason, virtue and character, honor and dignity. Men are empty vessels because the enemy has emptied them of the Catholic Faith. Progressivism has cultivated limp daffodils where once were virile men. It has replaced man with a curious species whose voice has been reduced to whimpers and sobs, a character more fitted to caricature than living and fighting against a world surrendering to Satan.
The heroic Bishop of Poitiers, Card. Pie, said that we have “unmanned men” because Jesus Christ has disappeared. Christ has disappeared because He has been shown the door in our society and the Conciliar Church, the wicked institution that claims Catholicity but is instead the diabolical deception resulting from the evils of Vatican II and the progressivist assault preceding it.
C.S. Lewis wrote The Abolition of Man in 1943 during the slaughter of the Second War against Western Civilization. In the chapter, ‘Men without Chests,’ he presciently wrote this, still pertinent today:
“And all the time – such is the tragi-comedy of our situation – we continue to clamor for those very qualities we are rendering impossible. You can hardly open a periodical without coming across the statement that what our civilization needs is more ‘drive’, or dynamism, or self-sacrifice, or ‘creativity’. In a sort of ghastly simplicity, we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.”
With this brilliant text, C.S. Lewis met his peer Card. Pie.
In his work Revolution and Counter-Revolution, Prof. Plinio de Correa Oliveira said, “In times of great crisis there are two types of men: those who are overwhelmed by the crisis and those who rise up to resist the trend of events and so change the course of History.”
Our times call for manned men, men with chests, and those who rise to resist events to change the course of History. The Church needs men, the revitalized Church Militant on the move to resist and fight the enemies in the world. Instead, that revolutionary Conciliar Church promotes the Church Groveling, men overwhelmed by crisis, men who promote the crisis. It is a “church” of darkness, a “church” of unmanned men. We need the army of Church Militant to rise against the enemy’s occupation of our Church and society.
But before we return to this matter, let’s look at how we have descended to such a state where men are no longer men.
Feminism vs. patriarchal society
In the 1962 pamphlet What’s Become of Father? Catholic scholar John O’Brien reports that the “problem” of the father and his role was troublesome even then. We mistakenly think of the ‘50s and ‘60s nostalgically as “good” times for the Church, the family and men. He is wrong. The assault against all three was already in full swing.
O’Brien wrote: “Time was when father was the revered head of the household, to whom the children turned for guidance in all important decisions; he was respected for his wisdom and experience, and loved for his devotion to his family. No event in the home was complete without his presence.” Such a vaunted position in the natural order of the family drove the fringe element of feminism into a ravening rage.
These harridans screamed in the streets, sharpening their tongues and knives, then went after men with a vengeance. They hated the “patriarchal” society. They vowed to destroy it. With millions of dollars pumped into academic programs called “Women’s Studies” in the nation’s colleges and universities, feminists rose to dominance. These “studies” were funded in great measure by the Rockefeller Foundation.
With the rise of feminism and women in the workplace, many women lost their natural loving instincts. Consequently, the family fell into disarray, morals declined and birth rates plummeted.” O’Brien suggests this is the case because, even in 1962, “the child’s chief, if not his only parent, is the mother, while the father is relegated to the position of a mere breadwinner.” Since then the father has ceased even to be the breadwinner and has become merely an inconsequential oaf, as countless advertising spots remind us.
Already in the early 1960s, commentators remarked on the father’s haplessness. Dr. O’Brien cites research affirming how modern culture set the woman up as a beautiful powerhouse of sex appeal and dynamic capability, relegating the male to a position of ridicule as an awkward and hapless galoot.
Reflecting the feminist vision of the male, the popular soap operas of that time pictured men as “simple-minded, easily-bamboozled and fairly expendable oafs.” In the halcyon days of television sit coms in the late ‘50s and early ‘60s, the trend toward oafishness began with Dick van Dyke’s character of Rob Petrie in The Dick van Dyke Show.
As society continued its unabated descent into filth and despair, more “fathers” appeared on the television horizon. Some fathers were still portrayed as adequate, The Andy Griffith Show and The Courtship of Eddie’s Father being two examples of note. But families were changing significantly with wives as co-breadwinners, usually in high powered jobs, like Claire Huxtable in The Cosby Show, where she was an attorney and he, Cliff Huxtable, a pediatrician working from the basement in his home.
The descent of the father continued with Home Improvement, showcasing Tim Allen as a ridiculous handy man wannabee who ran an unsuccessful cable network show. Allen was saved continually by his wife. If it were not for her, the show implied, Taylor and his three sons would be living in filth, reeking of perpetual body odor, wearing cardboard boxes for shoes and garbage bags as clothes.
In Home Improvement the mother’s true role as her husband’s helpmate and “sun of the family” has become a caricature. Men are seen as pigs that need women to clean them up and boss them around. That reinforces the twisted feminized view.
Anyone who watches sit coms today can see that this early tendency to present men as big boys and fools has continued and exacerbated without restraints.
There is no doubt that the great majority of modern men have been hermetically sealed in the baggie of feminism. Nearly all are too timid and fretful to break free to demand their natural authority as men and as heads of households.
Abandoning comforts and entering the battle
For the Church, true men are vital for her restoration. Sadly, even traditional Catholic men have been too inculturated by the filth of Progressivism. Men have become weak and ineffectual.
We must remember the words of Job, (7.i), “the life of man upon earth is a warfare.” We are seduced by comfort and consumption, beset by economic woes and the vagaries of antichrists in politics.
This is not the hour to abandon the Mystical Body of Christ to its enemies and run off to some solitary forest to avoid personal inconveniences. This is the hour to enter the battle with increased vigor, to re-conquer every inch of soil the enemies took and rebuild in that place the same sacred institution more militant, pure and glorious than ever, so that the Church will be ready to face, under the protection of Our Lady, all other possible enemies until the end times.
St. Bernard roused the men of his time to enlist in the Second Crusade with stirring words: “All you who hear me, make haste to calm the wrath of Heaven! Leave off imploring His goodness with futile lamentations or mortifying yourself with disciplines, but rather take up your invincible shields. The clamor of arms, the dangers, difficulties and fatigues of war, these are the penances that God imposes on you.”
We should pay heed to them in our continuing crusade to storm the captured citadel and free the imprisoned Truth. We Catholics can still be the great men needed for our times. We must go into the world, in all domains, to battle for Holy Church and her dignity. We must recapture that which has been taken, defend those assaulted, and restore to God His rights.
What a horrible thing it would be if we, as Catholic men, dropped our arms and fled the battlefield. Then, to end with the words of the heroic Card. Pie, “What a disappointment for mothers to realize that the male they gave birth to is not a man, and will never deserve to be called a man!” We are Catholic men or we are nothing.
A majestic Jesus with the halo of divinity and a well-defined Sacred Heart gives a clear blessing; To the right a worker-like Jesus without a defined halo and without a heart makes a gesture more like a “hello” than a blessing
Consider the true image of Christ Our Savior. Probably the most symbolically rich and accurate representation of Him, besides the Crucifix, is the image of the Sacred Heart, because the image of Our Lord with the Sacred Heart summarizes the whole theology of Redemption.
They pierced His Hands, His Feet and His Sacred Heart; the crown of thorns encircles the Heart, which burns with love for man. This was the price He paid, the sacrifice He made for our redemption. He offered Himself because of His burning love for us despite the fact we are ungrateful creatures who rebelled against our Creator. Think about it. He created us and then we nailed Him to a cross even though He was God and completely innocent of any guilt. So, the Sacred Heart encapsulates all this.
In the images of the Sacred Heart, He points to this symbolic font of love and mercy for us. The devotions to the Sacred Heart always suppose reparation for our sins. We are sinners, we must make reparation. Despite the promises from Our Lord and the fact that He paid an infinite price for our Redemption, we must make reparation. We should always do penance for our sins and make various kinds of reparation.
Now, consider the image of Our Lord representing the Divine Mercy. It is an imitation of the Sacred Heart without the heart. When you pay attention, you notice that in the image there is no heart. There are simply rays coming out of a point above His waist. This symbolizes the error of the Divine Mercy devotion. It preaches that we can expect an unconditional mercy with no price to be paid whatsoever, with no obligations whatsoever. This is not the message of Christ.
Christ is merciful. Time and time again, His mercy pardons our repeated sins in the Sacrament of Penance, always taking us back no matter how bad our sins are. And what happens in the Sacrament of Penance? The very name of the Sacrament tells us exactly what happens: to be effective the Sacrament supposes penance. Not only are you there at the Sacrament recognizing your full submission to the Church and your dependence on the Sacraments for forgiveness, but you walk out of the confessional with an imposed penance.
You are also often reminded from this pulpit that you must not only fulfill that penance, but you must continually do penance, your own penance. You don’t just say a decade of the Rosary and say, “Well, I’ve done my penance. Now, I can go merrily on my way.” You must always have the spirit of penance for your past sins; you must live with it.
The central error of the Divine Mercy is that it promises lots of spiritual rewards with no requirement of penance, no mention of reparation, no mention of any condition.
Unfortunately, this corresponds very much with what Pope John Paul II wrote in the Encyclical Dives in misericordia. I do not recommend reading it to any of you, except the most prepared, because it has many misleading things. It re-echoes this mercy with no price, gifts from heaven with no requirements, God’s mercy with no mention of penance or reparation for sin whatsoever.
Anticipating that encyclical Pope John Paul II already in 1978, the very first year of his pontificate, set in motion the canonization of Sr. Faustina and the institution of a Divine Mercy Sunday feast. As I said before, both Sr. Faustina’s writings and the very idea of having a Divine Mercy feast day had been prohibited and condemned by two previous Popes.
Pius XII … placed this devotion, including the apparitions and the writings of Sr. Faustina on the Index Librorum Prohibitorum (Index of Prohibited Books).
Next, came other prohibitions made by Pope John XXIII. Twice in his pontificate, the Holy Office issued condemnations of the Divine Mercy writings.
Not once, but twice under Pope John XXIII, this particular devotion was condemned through the Holy Office. The first condemnation was in a plenary meeting held on November 19, 1958. The declaration from the Holy Office issued these three statements about this devotion:
- There is no evidence of the supernatural origin of these revelations….
- No feast of Divine Mercy should be instituted….
- It is forbidden to disseminate the images and writings propagating this devotion under the form received by Sr. Faustina.
Read more at:
Therefore, heresy is so-called from the Greek word meaning choice, by which each chooses according to his own will what he pleases to teach or believe. But we are not permitted to believe whatever we choose, nor to choose whatever someone else has believed. We have the Apostles of God as authorities, who did not themselves of their own will choose what they would believe, but faithfully transmitted to the nations the teaching received from Jesus Christ. So, even if an angel from heaven should preach otherwise, he shall be called anathema. – Bishop Saint Isidore of Seville, Spain
The letter below was written by St. Athanasius of Alexandria (296 AD – d. 2 May 373) to the early Christians of the 4th century who refused to accept the Arian heresy, Christians who had lost their Church buildings to the heretics, but Christians who kept the faith.
“May God console you! … What saddens you … is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises — but you have the apostolic faith. They can occupy our churches, but they are outside the true faith. You remain outside the places of worship, but the faith dwells within you. Let us consider: what is more important, the place or the faith? The true faith, obviously. Who has lost and who has won in this struggle — the one who keeps the premises or the one who keeps the faith?
True, the premises are good when the apostolic faith is preached there; they are holy if everything takes place there in a holy way …
You are the ones who are happy; you who remain within the Church by your faith, who hold firmly to the foundations of the faith which has come down to you from apostolic tradition, and if an execrable jealously has tried to shake it in a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis.
No one, ever, will prevail against your faith, beloved brothers, and we believe that God will give us our churches back some day.
Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church but in reality they are the ones who are expelling themselves from it and going astray.
Even if Catholics faithful to tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ.”
(Coll. Selecta SS. Eccl. Patrum. Caillu and Guillou, Vol. 32, pp 411-412)
“I shall not give the Church’s destroyers an easy conscience by handing over to them what belongs only to God, to the Faithful, to the Church of all time (1976)
We believe and accept our faith as the only true faith in the world. All this confusion ends up in compromises, which destroy the Church’s doctrines, for the misfortune of mankind and the church alike.” (Archbishop Lefebvre, interview, 1978)
“We know now with whom we have to deal. We know perfectly well that we are dealing with a “diabolical hand” which is located at Rome, and which is demanding, by obedience, the destruction of the Church! And this is why we have the right and the duty to refuse this obedience… I believe that I have the right to ask these gentlemen who present themselves in offices which were occupied by Cardinals… “Are you with the Catholic Church?” “Are you the Catholic Church?” “With whom am I dealing?” If I am dealing with someone who has a pact with Masonry, have I the right to speak with such a person? Have I the duty to listen to them and to obey them?” (Archbishop Lefebvre, 1978, Ordination Sermon, “Apologia Pro Marcel Lefebvre”, Vol. 2, p.209, Michael Davies)
I have preached and done what the Church has always taught. I have never changed what the Church said in the Council of Trent and at the First Vatican Council. So who has changed? It is the enemy, as Pope St. Pius X said, the enemy who is working within the Church because he wants the Church to be finished with her tradition.” (Archbishop Lefebvre, Homily, Venice, April 7, 1980)
“Yes, I am a rebel. Yes, I am a dissident. Yes, I am disobedient to people like those Bugninis. For they have infiltrated themselves into the Church in order to destroy it. There is no other explanation.” (Archbishop Lefebvre, Conference on the Infiltration of modernism in the Church, Montreal Canada, 1982)
We therefore choose to keep it and we cannot be mistaken in clinging to what the Church has taught for two thousand years. The crisis is profound, cleverly organized and directed, and by this token one can truly believe that the master mind is not a man but Satan himself. For it is a master-stroke of Satan to get Catholics to disobey the whole of Tradition in the name of obedience […] St. Thomas Aquinas, to whom we must always refer, goes so far in the “Summa Theological” as to ask whether the “fraternal correction” prescribed by Our Lord can be exercised towards our superiors. After having made all the appropriate distinctions he replies: “One can exercise fraternal correction towards superiors when it is a matter of faith.” (Archbishop Lefebvre, “Open Letter to Confused Catholics”, 1986)
You are working to dechristianize society and the Church, and we are working to Christianize them.” (Archbishop Lefebvre to Cardinal Ratzinger, 1987)
“The See of Peter and the posts of authority in Rome are being occupied by anti-Christs, the destruction of the Kingdom of Our Lord is being rapidly carried out even in His Mystical Body here below… This is what has brought down upon our hearts persecution by the Rome of the anti-Christs. This Rome, Modernist and Liberal, is carrying on its work on the destruction of the Kingdom of Our Lord, as Assisi and the confirmation of the liberal theses of Vatican on Religious Liberty prove…” (Archbishop Lefebvre, Letter to the future Bishops, Aug 29, 1987)
“Rome has lost the Faith, my dear friends. Rome is in apostasy. These are not words in the air. It is the truth. Rome is in apostasy… They have left the Church… This is sure, sure, sure.” (Archbishop Lefebvre, Retreat Conference, September 4, 1987)
The pope said that it was necessary to accept humanist ideas, that is was necessary to discuss such ideas; that it was necessary to have dialogs. At this stage, it is important to state that dialogs are contrary to the doctrines of the Catholic faith. Dialogs presuppose the coming together of two equal and opposing sides; therefore, in no way could (dialog) have anything to do with the Catholic faith. The Spotlight, a weekly newspaper in Washington, D.C., in its issue of July 18, 1988
“And we must not waver for one moment either in not being with those who are in the process of betraying us. Some people are always admiring the grass in the neighbor’s field. Instead of looking to their friends, to the Church’s defenders, to those fighting on the battlefield, they look to our enemies on the other side. “After all, we must be charitable, we must be kind, we must not be divisive, after all, they are celebrating the Tridentine Mass, they are not as bad as everyone says” —but THEY ARE BETRAYING US —betraying us! They are shaking hands with the Church’s destroyers. They are shaking hands with people holding modernist and liberal ideas condemned by the Church. So they are doing the devil’s work.” (Archbishop Lefebvre, Address to his priests, Econe, 1990)
Auxilium Christianorum, ora pro nobis
Exsurge, Domine, nolite tardare, hereditatem tuam destruitur.
Come, O Lord, do not delay for your inheritance is being destroyed.
A link to Wolves In Sheep’s Clothing In The Catholic Church Since The Apostle’s Time by Fr. Peter Carota
Arise, O Lord, and judge your own cause. Remember your reproaches to those who are filled with foolishness all through the day. Listen to our prayers, for foxes have arisen seeking to destroy the vineyard whose winepress you alone have trod. When you were about to ascend to your Father, you committed the care, rule, and administration of the vineyard, an image of the triumphant church, to Peter, as the head and your vicar and his successors. The wild boar from the forest seeks to destroy it and every wild beast feeds upon it.
Rise, Peter, and fulfill this pastoral office divinely entrusted to you as mentioned above.
Give heed to the cause of the holy Roman Church, mother of all churches and teacher of the faith, whom you by the order of God, have consecrated by your blood. Against the Roman Church, you warned, lying teachers are rising, introducing ruinous sects, and drawing upon themselves speedy doom. Their tongues are fire, a restless evil, full of deadly poison. They have bitter zeal, contention in their hearts, and boast and lie against the truth…
For although you have said that there must be heresies to test the faithful, still they must be destroyed at their very birth by your intercession and help, so they do not grow or wax strong like your wolves. Finally, let the whole church of the saints and the rest of the universal church arise. Some, putting aside her true interpretation of Sacred Scripture, are blinded in mind by the father of lies. Wise in their own eyes, according to the ancient practice of heretics, they interpret these same Scriptures otherwise than the Holy Spirit demands, inspired only by their own sense of ambition, and for the sake of popular acclaim, as the Apostle declares. In fact, they twist and adulterate the Scriptures. As a result, according to Jerome, “It is no longer the Gospel of Christ, but a man’s, or what is worse, the devil’s.”
Let all this holy Church of God, I say, arise, and with the blessed apostles intercede with almighty God to purge the errors of His sheep, to banish all heresies from the lands of the faithful, and be pleased to maintain the peace and unity of His holy Church.
Pope Leo X
Condemning The Errors Of Martin Luther
Bull issued June 15, 1520
In the 126th Psalm, King David warns us, “Unless the Lord builds the house: they labor in vain that build it.” Houses must be built on foundations that are slide-rule perfect, lest they tilt. King David’s teaching, of course, goes beyond houses. He means that without grace, whatever we do is in vain.
Philosophy is like this, and especially so. There must be no flaws, it must be perfect. In his Epistle to the Colossians, St. Paul’s words about philosophy are interesting in this regard:
“Beware lest any man cheat you by philosophy and vain deceit; according to the tradition of men according to the elements of the world and not according to Christ” (2:8).
Writing about the mentality that overthrew the Middle Ages, Prof. Plinio Correa de Oliveira noted that by the 15th century, “The appetite of men for earthly pleasures [was] transformed into a burning desire. ” They were increasingly attracted to “a life filled with delights of fancy and the senses.”
The professor went on to say what happened when this mentality penetrated the intellectual sphere:
“This moral climate produced clear manifestations of pride, such as a taste for ostentatious and vain disputes, for inconsistent tricks of argument and for fatuous exhibitions of learning. It encouraged old philosophical tendencies, over which Scholasticism had already triumphed.”
Now then, it matters nothing whether it be “old philosophical tendencies” or new ones that lead men into error. Scholasticism’s foundation was slide-rule perfect, and therefore blocked the program of Progressivism. It had to go, and in the wake of Vatican II it was replaced with something new. Why, exactly, was Scholasticism perfect? And what, exactly, took its place?
It was perfect because it brought “harmony between the laws of being and the laws of thought. Objectivity of our knowledge in the light of being.”
Important words, these. When we examine a thing, we do so as it exists in being. The method of this examination must be divorced from the clutter of our subjective thoughts. Any method of inquiry that seeks the truth must place the object first, and this is exactly what Scholasticism does. For this reason Pope St. Pius X said that Catholicism cannot be understood scientifically without utilizing the major theses of St. Thomas Aquinas, the father of Scholasticism.
The philosophy of John Paul II, known as Phenomenology, replaced Thomism, and locked Catholics globally into the progressivist New Church. Its method directly violates the principle of placing the object first, by taking “consciousness as its starting point, as Descartes did.” This is a problem of vital concern, because “for knowledge to be objective it is essential that things, not thoughts, be known first.” Whereas, “phenomenology sees reality as essentially relative and subjective.”
Fr. Karol Wojtyla wrote his philosophical doctoral dissertation on Max Scheler, an associate of Edmund Husserl. About Husserl the following was written:
“Existentialism is a philosophical movement characterized by an emphasis on subjectivity. It was inspired mainly by the German philosophers Edmund Husserl and Martin Heidegger. It, like the rest of the pus-filled growth on the back of philosophy called post-Modernism, should be disregarded by any philosophy that has a desire to know what is true and what is false.”
To repeat, a house built on a bad foundation will end up tilting. This means tearing the building down and beginning over. Phenomenology begins with self, which was the temptation of Lucifer. When God commanded adoration and reverence from the angelic realm, it caused a temptation for Lucifer, for he “was divided in his will between himself and the infallible truth of the Lord. Simply put, Lucifer violated the rule later codified by St. Thomas Aquinas, whereby focus on the object must be pure; it must not become entangled with self.
The house of God has been tilted for a long time. The progressivist New Church has to come down, its existentialist foundation has to be jack-hammered and buried in the hinterland.
Ninety years ago on July 13, 1917, Our Lady of Fatima warned us that “several nations will be annihilated.” Perhaps the present foundation and its tilted house must wait until then to be removed. In the Reign of Mary, her children will return to consulting the slide-rule to check its calculations, returning the foundation of St. Thomas Aquinas to its rightful place in the Catholic Church.
¶ For do I now persuade men, or God? Or do I seek to please men? If I yet pleased men, I should not be the servant of Christ. – Gal:1:10
The great temptation for a Catholic, whether layman or churchman, is to allow himself to be attracted by the world and wish to become part of it, being accepted and admired.
We are not talking about the physical world created by God, which, like everything else He created, is very good. The world here is a moral entity opposed to God: “For all that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world.” (1Jn:2:16)
Thus, to give in to the temptation of the world is to cave in to the triple concupiscence, to adopt worldly wisdom and flee from the cross of Our Lord Jesus Christ, which the world sees as “foolishness.”
The Impossible Quest of Catholic Liberals
Our Lord does not pray for this world, for it refused His light. Hence “the whole world is under the power of the evil one,” under Satan, “the prince of this world.”
Now then, “what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever,” the one who “loved darkness rather than the light”?
Therefore, it is impossible, as liberal Catholics claim, to remain Catholic while being admired by the world; and to have the consolation of the Faith along with the pomp and honors of the world.
“If the World Hates You”
Our Lord himself explained the reason for this impossibility as He warned the apostles:
“If the world hates you, realize that it hated me first. If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you. Remember the word I spoke to you, ‘The servant is not greater than his master.’”
Thus, to wish to be part of the world is to stray from the right path and drive away from the truth; for only Jesus is “the way, and the truth, and the life.” It is to fall under the domination of the one who “is a liar and the father of lies.”
The Christian is called “into the world, to testify to the truth” not only through a flawless life but by fighting error and evil.
It is to lose the peace of Christ: “my peace I give to you. Not as the world gives do I give it to you.”
Confront the World and Combat its Malice
That does not mean that a Catholic must only flee from the world without fighting its malice: “I do not ask that you take them out of the world but that you keep them from the evil one. They do not belong to the world any more than I belong to the world.”
Instead, like his Savior, the Christian is called “into the world, to testify to the truth.”
This testimony must be given not only through a flawless life but by fighting error and evil.
That is why the Savior said: “Do not think that I have come to bring peace upon the earth. I have come to bring not peace but the sword.”
” For the word of God is living and effectual and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow: and is a discerner of the thoughts and intents of the heart.” (Heb:4:12)
The Voice of the World and the Voice of Christ
“There is no truth” in the prince of this world. “When he tells a lie, he speaks in character, because he is a liar and the father of lies.”
He not only employs direct lie, as when he seduced Eve, but also ambiguity and deceitful words: “But let your speech be yea, yea: no, no: and that which is over and above these, is of evil.”
The world accepts lies and ambiguity because “the whole world is under the power of the evil one.”
But those who belong to Christ do not allow themselves to be deceived: “My sheep hear my voice; I know them, and they follow me.” Since He is the Incarnate Truth, his words are clear, tender toward the good and the repentant sinners, severe and even terrible to those hardened in evil: “You belong to your father the devil and you willingly carry out your father’s desires.”
The World in its Present Form Is Passing Away
Let us therefore not allow ourselves to be carried away by this world’s deceitful appearance. Its joy is false; it is “sorrow [that] produces death.” “For the world in its present form is passing away.” Eternity is the only thing that really counts, as “our citizenship is in heaven.”
Let us raise our eyes to Our Lady, Queen of Heaven and Earth, and to her Divine Son. “I have conquered the world” He said, and He will give us the necessary strength to resist the snares and attractions of the world.
The world enslaves and takes away “the liberty of the glory of the children of God.” Only the truth liberates, whereas lie and sin enslave.
In this tragic situation we are going through, in which vice is glorified and virtue oppressed, lie and ambiguity have free rein while truth and the evangelical language of “yea, yea: no, no” are despised, let us ask the One Who said “In the world you will have trouble, but take courage, I have conquered the world,” that He give us the necessary strength to resist the snares and attractions of the world.
Let us not be as the liberal Catholics that want to serve God and the prince of this world: because “’No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon.
The Pope, The Franciscan Friars (And Sisters) Of The Immaculate And Vatican II
by Fr. Peter Carota
The pope and the Vatican are unfairly suppressing the Franciscan Friars and Sisters of the Immaculate because they have rediscovered traditional Catholicism, the Latin Mass and find obvious problems with Vatican II.
Almost every Catholic bishop, priest, religious and laity today disagree with some part of what is contained in the documents of Vatican II. What I am referring to, is that they would not go along with the conservative aspects of Vatican II’s teachings. Most would say they have moved beyond Vatican II to be in sync with the “modern world”.
This is well know by most of us traditional Catholics. One simple example would be that Latin is to be retained as the official language of the Catholic Church and that the Novus Ordo Mass was to be said in Latin, except where it was “pastorally” prudent to say it in the vernacular. In the document “Sacrosanctum Concilium” # 36. 1, it states. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites. How many Catholics are in agreement with this? Maybe 3 % at the most.
When I was interviewed by Channel 12 News about Fr. Walker’s murder, I tried to help them understand that the Fraternity of St. Peter came out of the Society of St. Pius X and that Fr. Walker only offered the Latin Mass. I did this because my vocation is to spread love and respect for the Latin mass. In an article they wrote, they tried to explain what happened after Vatican II. One thing they said was that “The council also emphasized relationships with other religious groups and played down the teaching that the Catholic Church is the only means toward salvation, according to the Catholic Church.” az central, channel 12 news, The Arizona Republic.
I am explaining this so as to be able to understand what has happened with the Franciscan Friars (and now Sisters) of the Immaculate.
Anyone who loves God, Jesus in the Blessed Sacrament, the Bible, the saints, prayer, morals and the Catholic Church, instinctively knows that something went wrong in our church after Vatican II. Almost everyday, we see liturgical abuse and hear about sexual abuse. Lex Orandi, Lex Credendi, Lex Vivendi. How you pray will effect how you believe, and that will effect how you live.
So the Franciscan Friars couldn’t help but see problems all over the Catholic world and began to seek answers and solutions. They had a traditional beginning with Fr. Stefano Manelli’s association with the traditional Padre Pio. And out of their love of God, Mary, the Catholic Church and truth, they arrived at the point of questioning some of what is covered in the documents of Vatican II.
Again, I want to emphasize that almost every Catholic living today challenges some aspect of Vatican II, (especially in that it is not progressive enough). All of these Catholics are accepted and many are in high places. But if you are on the other side of the “pew”, a traditional Catholic, you are condemned for not going along with Vatican II.
Quite a while ago, I purchased from the Friar’s publishing company, Casa Mariana Editrice, the book by Mons. Brunero Gherardini; “The Ecumenical Vatican Council II, A Much Needed Discussion.” It is a very hard book to read, but worth every effort. Gherardini simply asked Pope Benedict XVI for a deep theological and hermeneutic explanations for what clearly seems to be contradictions between Catholic tradition and the Vatican II documents. There are even many contradictions right in the documents themselves.
Then, once Pope Benedict allowed every priest to say the Latin Mass with the Motu Proprio “Summorum Pontificum”, thousands and thousands of Catholics, including priests, rediscovered the “treasure” of the Latin Mass. And as you all already know, and especially you priests, once you offer or assist at the Holy Latin Mass while at the same time offer or assist at the Novus Ordo Mass, the scales fall from you eyes and your spiritual blindness is healed.
The Franciscan Friars and Sisters of the Immaculate are a clear example of how the Holy Spirit is working in the Church today. Their fruits of the Holy Spirit in their community are 1) a deep love for God and 2) Devotion to Mary, 3) a clear love of Catholic biblical morals, 4) love for the 2000 years of Catholic tradition, 5) many young vocations, 6) living poverty and 7) serving the poor.
The pope, the Vatican can suppress them. But they cannot and will not suppress the working of the Holy Spirit. Love for God, Mary, biblical morals and sacred liturgical rites can be suppressed, but never every destroyed. The spirit of the Franciscan Friars and Sisters comes from the life bursting out of Jesus Christ’s death and resurrection. Once and for all, Jesus died, but can be killed no more and He now lives forever. We are so blessed to be traditional Catholics.
A full generation before Vatican II, the techniques this so‑called “pastoral” council recommended for updating the Church had already been perfected by Communists working in the Church in China. There it was shown how the dialoguing “study club” could be gradually transformed into the “parish council” which would take over the direction of the parish and eventually the entire diocese.
The following article was written by Mrs. Hertz some years before the alleged “fall of Communism” was heralded by the heroes of Glasnost and Perestroika. As Mrs. Hertz explains, Marx’ philosophy has always hinged on the fomentation of constant change and evolution. Today, Communism is not so much “dead” as it is evolving into its next stage. The following retrospective look at Communism as it manifested itself during the Cold War, therefore, is quite revealing, since the rapid downward spiral of our world and our Church into Godless chaos is a direct consequence of the triumph of atheism, the bedrock of Communism. Indeed, the “errors of Russia” have now spread throughout the entire world—the Orthodox schism has not diminished in the least and atheistic Communism thrives out in the open in the world’s most populated nation and, everywhere else, has morphed itself “doctrinally” and “philosophically” into the very soul of the New World Order. Mrs. Hertz’ article, then, is perhaps more timely today than it was when it was written some 25 years ago.
How do you get a cat to eat hot pepper? This question, a classic in Marxist training manuals, opens an exercise in revolutionary technique. The answer, to which the student is led by logic and common experience, explains how Communism has been able to take over a third of the world without serious opposition.
How does one get a cat to eat pepper, a condiment as unpalatable to him as Marxist doctrine is to healthy human nature? The first answer to present itself says the primer, is obvious: Force open the cat’s jaws and cram the pepper in.
Wrong, the student is told, because the cat’s willing cooperation is lacking. The second answer – to conceal the pepper in a tasty fish – is equally inadequate, because as soon as the cat detects the pepper he simply regurgitates it.
The correct answer: Sprinkle the pepper all over the cat’s mat. When he lies on it the pepper will cling to his fur and sting, so that he will soon be licking himself to get it off. This method assures perfect assimilation because (1) the cat is actually ingesting (2) entirely on his own initiative, (3) and a completely conditioned initiative at that, (4) pepper, which he hates.
Pius XI in effect described this cat‑and‑pepper ploy in his encyclical Divini Redemptorist, promulgated on the feast of St. Joseph, 1937: “The Communist takes advantage of the present world‑ wide economic crisis,” which he foments “to draw into the sphere of his influence even those sections of the populace which on principle reject all forms of materialism and terrorism . . . The preachers of Communism are also proficient in exploiting racial antagonism and political divisions .
It wields “a propaganda so truly diabolical that the world has perhaps never witnessed its like before. It is directed from one common center. It is shrewdly adapted to the varying conditions of diverse peoples. It has at its disposal vast financial resources, gigantic organizations, international congresses and countless trained workers. It makes use of pamphlets and reviews of cinema, theatre and radio, of schools and universities” – a list to which must now be added television and our very churches. “Little by little it penetrates into all classes of the people and even reaches the better‑minded groups of the community with the result that few are aware of the poison which increasingly pervades their minds and hearts.”
Thus works the mystery of iniquity in our time, sprinkling its pepper everywhere. By its own admission it employs a simple technique of temptation which the devil first used on Eve at the outset of the Revolution in Eden. He teaches his followers the same kind of spiritual judo, whereby opponents are led to use their own virtues and strength against themselves, just as the poor cat is drawn to eat pepper through his very distaste for it.
Fallen irretrievably from grace, Satan has only natural means at his disposal to effect super-natural destruction, but he uses these with transcendent craft. Although even in cases of possession he cannot act directly on the human will, he can solicit it in countless ways from the outside, courting its cooperation through its desire for good.
“I have gone round about the earth, and walked through it,” says he in the book of Job (2:2) exposing the source of his know‑how. His superior intelligence understands our earthly nature far better than we do, and he turns it against us with great skill. The richer our nature, the more he has to work with. Despite all her preternatural gifts, he captured Eve’s consent by appealing to her natural desires for what is “good to eat, and fair to the eyes and delightful to behold” (Gen. 3:6), later tempting the Son of Man in the same three ways in the desert, through what ascetical theology calls the concupiscence of the flesh, the concupiscence of the eyes and the pride of life. By weakening the will and disrupting the judgment, original sin has rendered our good appetites dangerous for us.
Well did St. Paul warn us that our battle here was not against mere flesh and blood, but against “the spirits of wickedness in the high places” (Eph. 6:12), for throughout the ages Satan has taught his own techniques to his disciples. The Gospels reveal how, after his failure with our Lord in the desert, Satan inspired the Jews to continue the subversion he had begun. Inciting our Lord to revolution in the form of refusing Caesar’s taxes, they began adroitly by appealing to His integrity and love of justice: “Master, we know that thou art a true speaker, and teachest the way of God in truth, neither carest thou for any man: for thou does not regard the person of men.” (Matt. 22:16).
Later, in the Acts of the Apostles, we see how judaizers carried the battle into the Church, for a time even subverting our first Pope. In the last century descendants of these Jews who rejected Christ – Marx, Engels, Heine, Lenin, Trotsky and their countless helpers then and now – have forged an instrument whereby every potential member of Christ’s kingdom can be tempted as was its Head. Popularly known as Communism, it actually constitutes a global temptation seeking to engulf the whole world in Satan’s revolution against God. Through the avenues of the three concupiscences the full force of our fallen nature can now be channeled and hurled against all mankind at once.
Communism may be properly called a Jewish heresy, for by its formal denial of an after life and the supernatural order, its crass materialism and blind faith in temporal Messianism, it is essentially a highly developed form of Saducceeism. The Gospels record conversions to Christianity among the Pharisees, but never from the Sadducees. Their heresy, now launched wholesale upon the world, would seem to be unto death.
“It exceeds in amplitude and violence anything yet experienced in the preceding persecutions launched against the Church,” said Pius XI. “Entire peoples find themselves in danger of falling back into a barbarism worse than that which oppressed the greater part of the world at the coming of the Redeemer.”
“How is it possible,” asks this Pope, “that such a system, long since rejected scientifically and now proved erroneous by experience, could spread so rapidly in all parts of the world?”
“The explanation,” he tells us, “lies in the fact that too few of us have been able to grasp the nature of Communism.”
Then too, as Fr. François Dufay points out in Etoile contre la Croix, we judge Communism much too leniently for the simple reason that communists are so much better than their doctrine. Recognizing in them qualities and virtues derived from natural law which remain in all of us despite the Fall, we attribute these to Communism. The reverse is true with Christians, who always look bad when judged against Christianity, a doctrine so sublime it can never be lived up to completely. Looking at Christians, we think Christianity defective; looking at communists, we find Communism not so bad.
“Brethren,” pleads St. Paul, “do not become children in mind, but in malice be children and in mind mature!” (I Cor. 14:20). There’s nothing Christian about being stupid. “Be wise as serpents,” commanded our Lord (Matt. 10:16).
Communism has been tragically underestimated by those who will not make the mental effort to understand it. For most, a communist is little more than an obnoxious organizer set on annoying us with strikes. Those who accept Pius XI’s word for it that it is “intrinsically perverse,” as often as not see it merely as some force which is out to deprive them of their hard‑earned property, even as they lick up its pepperiest propaganda.
In sober truth Communism provides a comprehensive explanation of all reality, geared to satisfy the most penetrating intellect. The proof is evident, it has won over some of the finest minds in the Church. No mere ideology, and least of all a political platform, Communism is a whole philosophy, a theology, a mystique. It has its Thomas Aquinases, its St. Pauls, its St. Johns of the Cross. For its “Redeemer” it proposes humanity itself! As our Lord predicted, it will be “many” who “will come in my name saying, I am the Christ… and they will lead many astray.” (Matt. 24:5).
Its historical development furthermore reveals a specifically anti‑Trinitarian, apocalyptic character which is even now coming to full term . Tempting man totally through the three concupiscences for food, glory and power as Satan did our Lord, it assaults in turn the three human faculties which constitute the divine Trinitarian image in the human soul, the intellect, the mind or “memory”, and the will. This interior trinity, by whose interchanges man lives as a human being, is analogous to the Father, the Son and the Holy Ghost in the Godhead.
Communism confronts us therefore with a “trinity” of its own: Marx, Lenin and Mao.
Accepted generally as the Father of Communism, Karl Marx plays the role of creator and source from which the whole movement flows. A theorist who took little active part in revolutionary events, he laid the main lines of a direct and deadly temptation aimed primarily at the intellect. To this faculty, which specifically reflects God the Father in man and is designed to feed on truth, Marx would offer stones for food. He proposed the satanic error called dialectic materialism, whose inexorable laws were to regulate all philosophy, sociology and economics.
To read Marx is to hear Satan’s boast in Isaias: “I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the Most High!” (Is. 14:13‑14). He will explain everything.
As a temptation offered specifically to the intellect, dialectic materialism necessarily opposes the theological virtue of faith – without which no one may please God (Heb. 11:6). Pretending to enlighten man’s thinking, it will plunge him into darkness, for to accept its tenets is direct denial of God, inasmuch as these hold that human history is produced by blind forces existing in matter, and not by the direction of Divine Providence. In other words, matter created itself, eventually evolving to the point where it began to think, and became man. The Marxist definition of man – borrowed, incidentally, from Benjamin Franklin, whom Marx greatly admired – is an animal which thinks.
The reader is begged to bear patiently with the next few paragraphs, which may not make easy reading, but they are essential in explaining Communism as the end product of a long chain of false philosophies:
1. Marx’ notion of materialism as “dynamic” was actually an adaptation of the German philosopher Feuerbach’s “metaphysical” materialism, wherein Marx replaced God by science as revealer of the universe. With Marx, man no longer receives moral directives from a force outside the world, but from science, which arises from the world itself, and whose origin, nature and direction it gradually explains.
This means there can be no morality outside matter, and inasmuch as matter is obviously in constant flux, human acts can only vary along with it. Man need no longer get in tune with an arbitrary God and His commandments, but must align his actions to developing matter in a perpetual aggiornamento or “situation ethics.”
2. Marx’ dialectics were derived from Hegel, for whom a “world‑soul” engendered matter. By simply reversing the process, Marx postulated that matter in fact engendered spirit – incidentally also engendering Fr. Teilhard de Chardin’s “noosphere” and other related nonsense now basic reading in Moscow. It is true that Hegel identified reason and “idea,” thought and being, but with him the universal principle was still spiritual. Not so with Marx, for whom matter generates the idea.
Hegel furthermore taught that “idea” moves in three (now well‑publicized) sequences: thesis, anti‑thesis and synthesis, which Marx adopted into his system, but for him “idea” is always just matter.
3. Matter moving through these three sequences is dialectic materialism, the struggle matter goes through which produces spirit – and history. Materialism and dialectics are the two poles of the global heresy, with which the world is now so well peppered that Pope Paul VI, Bishop of Rome, has spoken even of the Church as “evolving.”
On dialectics hangs change, the constantly shifting relations of things in themselves and with others. For instance, an apple can be a bud, a flower, a green apple, a ripe apple, or rotten and distributing its seeds to make more apples. The apple is constantly “becoming.” When this principle, which occurs in matter, is applied to all nature and being, we have constant transition and movement, appearances and disappearances, in all orders of reality. Nothing can be definite or absolute, which means ultimately that nothing can be sacred, because it won’t stand still long enough!
For the Marxist this universal flux is governed by four so‑called “laws”:
1. Autodynamism, or constant, self‑generated change, whether in apples or men.
2. Inter‑dependence, whereby these changes act on one another, but with no closed cycles, because the movement is open‑ended, as in the apple which liberates its seeds. This produces the ascending spiral by which matter proceeds in time, constituting “progress.” (For the Marxist any change is always upward and for the better. )
3. Contradiction. Everything in itself contains its contrary, a principle of affirmation as well as negation: Life engenders death; death, life. The apple rots that new apples may come. This battle of contraries insures development.
4. Finally, there occurs in the process an explosive “leap”, whereby quantitative changes become qualitative, in the same way that oxygen and hydrogen together produce water, qualitatively different from is two constituents. The change is sudden, but long in preparation. Essentially this is the analogy Darwin and Lysenko applied falsely to biology.
A classic example offered is that of water being changed into vapor, or ice, depending on the quantity of heat present. The tendency of water to remain as it is—thesis. Its tendency to vaporize (or freeze)—anti‑thesis. These two contradictory internal forces render its equilibrium precarious, and it is made more precarious by temperature changes. Arrived at the rupture point where water boils (or freezes), a sudden “leap” occurs, and vapor (or ice)—synthesis.
All this may be true enough on the purely material plane, but when we apply these laws to higher forms, the error is monstrous. If matter is in fact first in the order of reality, then human thought becomes simply the result of qualitative changes in matter. As soon as the material brain evolved, matter began thinking, for according to Engels, the brain is “the organ which produces thought.” He would not deny that spirit exists, but that’s only matter understanding itself. The evolution we hear so much about is therefore only the history of the dialogue matter has been carrying on with itself throughout the ages, slowly rising from one stage to the next by means of sudden resolutions of its conflicts. Human intelligence is merely a threshold, the cosmos as we know it merely the stage matter has reached for the present.
Applying the four “laws” to human society spells disaster. Autodynamism accounts for the automatic progress of humanity from slavery to servitude to feudalism to bourgeoisie to capitalism and on to the socialism whereby the antithetical “proletariat” is now being produced. (This view of history is powerfully depicted in mosaics at the University of Mexico and the works of the Mexican communist artist Diego Rivera.)
Social phenomena are also inter‑dependent, economic conditions acting on social conditions and producing certain kinds of politics, religion, art, music, etc., each factor being both cause and effect. Contradiction comes into play because according to Marx social structures rest on the economic. Believing that economics depend entirely on the means of production being ever perfected by technology, Marx envisaged the “class struggle” as an inevitable disequilibrium between these new means and the social structures always left over from the preceding stage. Capitalism is doomed, not by its sins, but because its growing means of production pit a huge collective work force against privately held property. Those who possess the means of production are therefore “exploiters” of the “exploited” workers.
We must note here that in Communism, work occupies the place of love in Christ’s kingdom. Christianity teaches that man’s proper act is union with God, but for the communist it is work – not personal work, but the collective work which is the very essence of humanity generating itself. (Marx never speaks of persons, but only of individuals in the “masses”.) It is work, furthermore, which confers ultimate value on things, whereas for the Christian, value is estimated according to its usefulness in helping him get to God. Marxism is not concerned with utility at all in fixing values.
Sociologically speaking, the qualitative “leap” is: revolution, generated by the innate tensions which produce the next stage of society. Although Marxists will espouse “reforms” for tactical reasons, they hold that society as such cannot be reformed. It can only erupt into its next stage.
Unfortunately not all this reasoning is false. In “dialectic” for instance, the classical philosopher easily recognizes the hallowed concepts of “act” and “potency.” What makes Marxism heretical is its wholesale rejection of any and all transcendental factors, with its mechanical application of material analogies, true enough in their place, to higher planes of being. Dialectic, which accurately describes the painful tensions in a human being seeking his proper end, is merely a new word for a very old idea now being misapplied.
As Marx sees it, identity and the principle of contradiction in the classical sense are wholly eliminated. Where everything is in flux, any number of postulates can be “true.” There is only one absolute truth in Marxism, and that is that everything is relative. One would say a thing can’t both be and not be, but Marxism says yes: in that being is forever resolving its own contradictions by becoming. It never “is” anything.
Given such a doctrine, what laws can stand? What vows can bind? Even to study it seriously is to deform the intelligence created for truth. To put it in practice leads us to the works of Lenin
In accordance with his own teaching, Marx expected world progress through revolution to take place automatically. At most one only had to cooperate with the forces at work in matter. When Marx died, Nicolai Lenin, the man destined to play “Son” to Marx the Father in the blasphemous trinity, was only thirteen years old, but soon he would implement on the moral plane what Marx had laid out on the speculative. A keen intellectual, Lenin was also a man of action, who saw immediately that the dictatorship of the proletariat could never be established without help. Although he continued preaching Marx’ false theory, he had no scruples about acting counter to it in practice. In him Communism was made visible to the world and dwelt amongst us. Following him is the destruction of the theological virtue of hope, for through him and in him Communism pretends to give us here and now the substance of the things a Christian must hope for in the world to come. He offers “glory now”, directing the temptation to the human faculty we call “memory” in the theological sense, leading to despair.
A student of the military scientist Karl von Clausewitz, he had been particularly impressed by the latter’s dictum that, “War does not necessarily result from invasion, but from the defense which the invaded puts up against the invader,” like the cat against the pepper. Brilliantly transposing Clausewitz’ strategical theories from the strictly military plane to the revolutionary scene, he developed advanced techniques for leading whole nations to devour themselves in their frenzy to eliminate the evils infecting them. Systematically arousing hatred wherever it was to be found, he learned to aggravate it by ruthlessly pitting every possible “anti‑thesis” against its “thesis” in order to achieve the desired “synthesis” by the leap of revolution. The demonic forces he unleashed produced a chain reaction which resulted in terror and enslavement for millions.
With Lenin, hating became a science. His satanic inspiration can hardly be doubted. He is the very “brightness of his father’s glory,” the “image of his substance.”
He envisaged world revolution in three stages, now only too well known. In opposition to Trotsky, who envisioned simultaneous revolution in all countries at once, Lenin insisted on first establishing the dictatorship in one country in order to provide a solid base of operation from which worldwide revolution could then be directed. This turned out to be Russia, as our Lady came to tell us at the time.
Marcel Clement in Le Communisme Face à Dieu, says he regarded the Russian regime “as the master brain of an immense nervous system spread throughout the world and working everywhere under detailed orders at agitation and communist propaganda.” Eventually “diplomatic representation in every country, through diplomatic immunity, afforded a practically invulnerable center for transmitting instructions to each country. Around this center, the ideological, financial and police units, the use of the revolutionary elite and the proletarian masses, became a simple matter of organization. In a few years the network of world revolutionary organization was extended with extraordinary efficiency over the whole world.” This “cold war” outside the borders of Russia constituted the second stage of the Revolution. Its third stage, establishment of the dictatorship of the proletariat over all humanity, is now imminent.
Son Lenin, more astute than Father Marx, was well aware that mere workers could not be depended on to carry out such a program, that little could be expected of these sheep beyond organizing labor unions clamoring for better pay and working conditions. He saw the necessity for carefully choosing and training highly disciplined professional revolutionaries who would be totally consecrated to the cause, and who would in fact function in the satanic state very much as do the religious orders in the Church.
For this purpose was formed the Communist “Party,” which is no party at all in the accepted political sense. Its primary duty is implementing the directives of the international body in accordance with the national problems of each particular nation. Its second duty is adult education on a massive scale, by means of any media to hand, whereby a whole country can be psychologically prepared to take part in the coming revolution. Whereas workers are to be as many and as visible as possible, party members are strictly limited in number, periodically “purged,” and work consistently behind fronts.
So much for the over‑all strategy. Its zigzag tactics as perfected by Lenin are quintessential chutzpah.
The dialectics begin with vocabulary. Intending to substitute in men’s minds a view of reality radically different from the one God has revealed in nature and in the Church, communists as often as possible use the same words we do. They speak of democracy, nationality, liberty, morality, peace, the state, etc., but for them these words have totally different and sometimes entirely opposite meanings. Thus they are able to express their true thought publicly all the while their opponents interpret the words according to the generally accepted sense. By the time the true sense appears, the doctrine has been ingested.
For instance, Lenin defined dictatorship as power limited by no law, resting on force alone. After it became a bad word under Hitler and Mussolini, communists began speaking of “popular democracy,” meaning dictatorship. In like manner, the word “human” which for a Christian necessarily embodies the notion of person, for a Marxist actually means non‑person, or even anti‑person, because for him a man is only individualized matter that thinks. The orthodox definition of “peace” is the tranquillity of order, but in communist lingo peace is merely the freedom to carry on the dialectical conflict. In other words, peace is actually war, the establishment of permanent, self‑perpetuating revolution. Nor is “science” human knowledge, the handmaid of revelation, but simply materialism, for the communist has no God, and science explains everything as matter explaining itself.
There is actually no common language between Communism and Christianity, but by pretending there is, Communism can plead for “dialogue.” So indispensable is dialogue to its offensive, that wherever it meets with real resistance, it is suspended temporarily so that it may be resumed safely later, for without this “service of the word” no conflict could be whipped up and exacerbated.
As St. James warned, “The tongue is a fire, the very world of iniquity. The tongue is placed among our members, defiling the whole body and setting on fire the course of our life, being itself set on fire by hell” (3:6). It is a matter of record that the Christians in China who were least corrupted by Communism were those to whom dialogue was repugnant. Taught by the devil who first used it on Eve, Marxists are trained to begin with orthodox interpretations of their doctrines. Dialogue once innocently begun leads to dialectic, dialectic to division, and division to death.
Never attacking religion on its own dogmatic ground, Communism sets out to destroy it as Cain did Abel, by inviting believers “into the field,” non‑religious ground where the battle is already lost. Proceeding almost exclusively on the moral, practical plane, Marxism first lures its victims to acts of which they have become doubtful, for instance, contraception. Once practiced, these are accepted, and eventually promoted.
Dialogue is rigged to produce dilemma from which the only escape always appears to be the Marxist solution. (Discussion of world population problems is a favorite introduction to the “necessity” of contraception.) By refusing dialogue at the outset as we would any other temptation, we refuse dilemma and all its consequences. The timid take refuge in the enemy’s ambiguous propositions to salve their consciences, being encouraged to accept Marxist theses in Christian dress which are later interpreted and executed in the full Marxist sense.
Post‑Vatican II developments are sufficient example of this master tactic whereby the dialectical struggle has been introduced into the Church herself. The only power on earth superior to Communism, she is being tempted at all levels to set her pace to the world, for she presents an insuperable obstacle to the Revolution.
The communist never lies or contradicts himself, because for him there is no absolute right or wrong. His Party, midwife of the Revolution, uses any means to accelerate delivery, espousing even reactionary causes if this will aggravate conflict. Lenin laid down as principle that “one must learn to work legally within the most reactionary organization.” Within these groups revolutionaries, always a minority, transmit party orders in the guise of their own personal opinions, harnessing as many non‑communists as possible to the work of the Revolution without their suspecting it.
Never openly preaching Communism, party members are adept at manipulating “peace” offensives, defending “motherhood” and “democracy,” encouraging “patriotism,” so as to neutralize and dismantle any real opposition. All the while, management is pitted against labor to produce the deadly wage vs. price cycle which will wreck the economy and destroy money itself through inflation. Conservatives are hurled against liberals, haves against have‑nots, black against white. In the women’s lib movement even the sexes are turned against each other to produce crisis in the family, basic cell of natural society. In the Church agents are found in traditionalist ranks as they are among the purveyors of the New Religion, promoting discord from both sides. This kind of super‑opportunism at work supporting all sides is incomprehensible to those who can’t see that the basic strategy never varies.
“The dictatorship of the proletariat,” said Lenin, “is a relentless battle, both bloody and unbloody, violent and peaceful, military and economic, pedagogical and administrative, against the forces and traditions of the old world.”
Marcel Clement, on whom this article has drawn heavily, calls Leninism “the methodical exteriorization of all conflicts, based on organized deception and incitement to envy and hatred. Christianity is the acceptance of the Cross, the light of Truth, the pardon of injuries. We are in a way at the eve of the great option. It’s the destiny of the world which is at stake.”
Communism, dedicated to such “exteriorization of conflict,” can never be reconciled with the Faith, which is founded precisely on interiorization of conflict as exemplified by Christ on the Cross, of whom the Psalmist had prophesied, “I bear in my bosom all the accusations of the nations!” (Ps. 88:51).
A full generation before Vatican II, the techniques this so‑called “pastoral” council recommended for updating the Church had already been perfected by Communists working in the Church in China. There it was shown how the dialoguing “study club” could be gradually transformed into the “parish council” which would take over the direction of the parish and eventually the entire diocese. Religious activities were systematically used as pretexts for disguised Marxist indoctrination or ecumenical meetings where real Catholics driven farther and farther “out into the field” were always outnumbered and finally excluded. This need not surprise us, for it was in China, with Mao Tse‑Tung, that Communism attained its Pentecost.
Chairman Mao plays the part of “Spirit” to Marx the Father and Lenin the Son in the satanic trinity. Proceeding from both, perfecting the thought of the one and the revolutionary strategy of the other, Mao’s cultural revolution means to achieve the satanic “sanctification” of the world by finishing touches from “the finger of the Father’s right hand.” There is an eminent congruity in that Mao rose, not from the world’s masculine west, but from its feminine east – woman being the ectype of the Holy Ghost according to the Fathers of the Church. And the Chinese have long been known as “the Jews of the orient.”
As we might expect, he addresses himself to the third power of the soul, the will. His specific temptation will therefore be against the permanent theological virtue of charity. By him humanity is to be led, not only to unbelief, or to despair, but to the consummate formal denial of God’s love which constitutes the unforgivable sin against the Holy Ghost.
Christian imperatives all reduce to one: Thou shalt love – first God, then one’s neighbor for His sake. As we have seen, being vowed to dialectical struggle, the Marxist’s imperative is actually: Thou shalt hate – and deliberately pits neighbor against neighbor. It is true the Christian also hates. He hates sin, but he loves persons. The Marxist also loves, but only humanity, and a kind of mystical, perfected humanity at that, existing only in the future. He hates persons in their actual state. The real “now generation” are the Christians, for they love now as well as in the future.
To effect radical reversal of Christian love, Mao brings to perfection the theories derived from Clausewitz by Lenin and later by Stalin. Developer of the concept of total war, Clausewitz had been guided by the principle that war is merely an extension of politics. He considered warfare as human activity rather than mere confrontation of physical forces, with victory not necessarily the result of greater numbers or physical strength. He taught that the enemy must therefore be weakened not only physically, but above all morally. Also he noted that the fight need not always be fought to a finish, but simply used as a way of bringing one’s adversary to the conference table.
As we saw, Lenin, reversing the thought of Clausewitz, saw politics as the extension of war. For him, peace was simply more and better war, but he didn’t neglect bloody terrorism when it suited his purpose. Compared to Mao, Lenin’s methods seem very crude, for when it comes to pervasive, indirect but relentless aggression, the oriental is matchless. With Mao Communism came into possession of refined psychological instruments so deadly accurate that the battle against God can now be carried not only into the heart of society, but into the human soul itself.
It is frightening to study in detail the campaign organized with such force and accuracy against the pagan Chinese, but especially against the Church. Although the Chinese Christians constituted hardly one percent of the total population, it is revealing that they received the lion’s share of attention from the Communist propaganda organs. Wherever she is found, the Church alone provides the opposition her enemy really fears.
Whereas Marx the Father attacked the juridical order by political revolution, and Lenin sapped the economic order by social revolution, Mao’s vast revolution against all existing culture is designed to liquidate the whole interior spiritual order of the human soul in order to reconstruct it on Marxist lines.
Gauging Marx’ superficiality even better than had Lenin, Mao contended that the most their methods could produce was a sort of consumer‑man conditioned to aspire merely to ever greater creature comforts – a prognostication only too willingly confirmed by both Plus XI and Pius XII
Mao’s truly pentecostal view of revolutionary man was that of a completely new creature, so free that he was liberated even of his entire past, his total human heritage. He saw that mere destruction of private property (on which personal human dignity is objectively based) could never of itself eradicate past culture from human consciousness. All of human memory would have to be blotted out in a new “baptism of the spirit” – of Chairman Mao.
Understanding the power of obsession, he advocates a total change of surroundings before addressing the intellect. Slogans, ideas, posters, radio, songs, dance, theatre, movies, study clubs, schools, demonstrations, lectures, meetings, all become tools for the systematic destruction of the past.
By its very nature behaviorist, Communism has always believed that man will automatically change if his environment can be changed, but Mao has refined such crudity. For him “class” and the class struggle are not found outside man, but inside him, and that is where he looks for it. He has developed what amounts to a whole program ordered to the production of the diabolic virtues, through a diametric reversal of the evangelical counsels.
In the name of “poverty” all the trappings of the past, whether Shakespeare or classical Chinese drama, miniskirts, Mah Jong, are forbidden to 700,000,000 people. Austerity is demanded of all in a land where students must work like coolies and coolies must become students. A Chinese Communist must be denuded of everything. His only possessions are the thought and will of those who command him, for his “obedience” must be total, expected in the internal forum of his conscience as well as in the external, governing not only his acts, but his most intimate thoughts, in private as in public. Nor is “chastity” overlooked, for young Maoists are expected to defer marriage until the age of thirty if they marry at all, in deference to the exigencies of the Revolution. Man’s noblest instincts have been harnessed: As one militant explained, “Several generations will have to be sacrificed before Communism triumphs. These generations are ours: Neither I nor my son, nor even my grandson will see this victory. That doesn’t matter, we are nothing; our job is to prepare a better future for those who will succeed us.”
(It might be asked here, “But what of the Jew Marcuse and the sexual revolution?” These seem contrary at first glance, but they are actually mirror images of Mao and his spiritual regime, achieving the same ends by reverse methods, playing Molinos to his Jansen. By one or the other means whole populations can and are being rendered hostile to their established government and to themselves in the diabolic pentecost whose corrupting fire and flame are even now seeking to consecrate the whole world to the “man of sin.”)
Needless to say, behind all the paraphernalia for destroying man’s past there lurks only the satanic desire to obliterate his religion, which Communism has always maintained is of his own manufacture, a form of thumb‑sucking which makes him dependent on illusion and alienates him from himself. Marx called religion “man’s self‑consciousness before he has found himself – or when he has lost himself,” a “super‑structure” in society designed to console the exploited in the class struggle, an “opiate for the people.”
For Mao religion isn’t even that, but merely a relic of the past. “No more martyrs” is now official policy. Christians are never convicted on religious grounds, but only for impeding the Revolution.
In the name of Marx, Communism denies God the Father, who created heaven and earth out of nothing and who personally directs its every event, whose eye is on the sparrow, and without whose consent not a hair falls from our heads. Communism says it was matter, and not God’s Word, which became man. In the name of Lenin is denied this very Word, God the Son who said, “I am the way, the truth and the life,” and outside whom there is nothing that was made. In the name of Mao it denies God the Holy Ghost, of whom the Son promised, “He will teach you all things” (John 14:26).
Aping the divine Persons in the Most Blessed Trinity, these three satanic personifications act in the Party as one throughout the world. There is still much work for them to do, for integral, perfected Communism exists nowhere yet, not even in China or Russia, which at best are still in the socialist stage. In so‑called communist countries, the government merely governs, all the while favoring the Party, which is the only direct agent of the communization which goes on internally over a long period of years. It keeps the dialectic ferment active in many “outmoded” structures which are allowed to persist until the new ones can be forged. This is happening now within the Catholic Church, which is being subjected to the same dialectics as other social categories. Like other holdovers, it will be allowed to subsist for a time, but transformed, its dogmatic content replaced by Marxism, its apostolate by Leninism and its interior life of grace by Maoism.
When Mao died on September 8, 1976, he joined Marx and Lenin definitively in their niche in history. The Satanic “trinity” is now complete. Despite any specious “revisionism” to the contrary, it is set from now on to spread error throughout the world with unimaginable coherence – as our Lady warned would happen if mankind does not fall to its knees.
What is the defense against this creeping horror?
Once we have thoroughly understood its tactics, the only possible defense is the one proposed by Pius XI: “No one . . . may collaborate with it in any undertaking whatsoever!” no matter how innocent this may appear. He warned how communists, “without receding an inch from their subversive principles, invite Catholics to collaborate with them in the realm of so‑called humanitarianism and charity; and at times even make proposals that are in perfect harmony with the Christian spirit and the doctrine of the Church.”
In the face of this warning, the “pastoral” Vatican II laid down in its declaration on Christian Education: “Cooperation is the order of the day.” In its decree on the Missions: Catholics “should cooperate in a brotherly spirit with other Christians, with non‑Christians, and with members of international organizations” with a view to “building up of the earthly city” – in the Lord! In the decree on the Church in the Modern World: “It is very much to be desired that Catholics, in order to fulfill their role properly in the international community, will seek to cooperate actively and in a positive manner both with their separated brethren who together with them profess the Gospel of charity, and with all men thirsting for true peace,” communists in no way excluded. The Council refused a petition to condemn Communism.
The choice lies before all, for the temptation is now global indeed: Apostasy or death? Not a question of saving human life, but of saving the Faith. “Every other enterprise,” said Pius XI, “however attractive or helpful, must yield before the vital need of protecting the very foundation of the Faith and of Christian civilization.”
Fr. Dufay, who witnessed the battle at close quarters in China, says to lose no time in preparing the Church of the Catacombs: “Take as principle that normal exterior life – liturgy, teaching, apostolate – should continue as far as possible. But, at the same time, prepare Christians to preserve their essential religious life in the absence of priests, worship and Sacraments . . . Prepare memory aids on the dogmas of necessary means, marriage without clergy, perfect contrition, assistance to the dying, Baptism, child education, etc., and place these leaflets in safe places…
“It would be good if trustworthy priests of high caliber were to set themselves to living the life of the people. They need profound dogmatic and spiritual formation, especially on the theology of the Church, the meaning and value of persecution and suffering, and should be steeped in the remembrance of the great saints and martyrs of the past. Thus armed, the Christian faith will use its bad times for growth in charity,” making the most of the service Communism will render it by purifying and detaching it from all that is not God here below. And again, “Actually it’s solitaries who must be found and trained, in other words, Christians capable of living their faith all alone, amid the strongest pressures, the most painful happenings and the most forbidding of deserts.”
The Counter‑revolution began in Eden with the Revolution itself, for there on the spot God told the serpent, “I will put enmities between thee and the woman, and thy seed and her seed” (Gen. 3:15). Centuries later, when the battle was approaching a climax in Russia in 1917, this “woman” appeared on earth at Fatima to warn that “the errors of Russia” would overflow the whole world unless supernatural means were marshalled against them.
Of necessity the “errors of Russia” can be overcome only by supernatural force, because there are no natural means superior to them. Given the impairment of nature by original sin, there are no natural means which are even proportioned to these “errors”. Certainly no material weapons can destroy Communism’s battlements, let alone shoot down its ideas. No political position can withstand it. No mere strategy can outwit it that is not rooted in grace.
The defeat of Communism will be effected by prayer and penance, in the name of Him who before His Passion said, “In the world you will have affliction. But take courage, I have overcome the world!” (John 16:33). It is not the dictatorship of the proletariat which is “inevitable,” but the triumph of the Church!
Samuel S. Leibowitz was a criminal lawyer for 21 years, and a judge for 16 years in the Brooklyn criminal court system. In the 1950’s, the crimes of juveniles had reached a critical stage, and Leibowitz began to criticize the “solutions” of the welfare state in dealing with the crisis. They were ignoring the cause of the crimes, and only treating the effects of juvenile offenses: “making teen-age curfews and more playgrounds, punishing parents for their teenager’s crimes, getting more social workers, setting up a federal delinquency bureau, establishing psychiatric committees to research the adolescent psyche.”
The Judge ascertained that the Western country with the lowest rate of juvenile crime was Italy. Intrigued, he resolved to ferret out the reason for this first-hand, so he traveled there and spent weeks in various Italian cities, talking with police commissioners, school superintendents, mayors, etc. And he found the answer: the youth in Italy respected authority, which began in the home. A fortiori, it began with respecting the father’s authority. Even in the poorest families, the father was respected by the wife and children as its head. He formulated this finding into the words, stating: “Nine words that can stop juvenile delinquency: Put father back at the head of the family.” Now, let us fast-forward to the 21st century.
The progressivist Hierarchy and clergy of New Church not only do not recognize the simple truth discovered by the Judge, but with their easy-annulment policy, have for all purposes declared war against the family itself. Indeed, by 2002 the Bishops were granting 50,000 marriage annulments annually.
This vicious onslaught against the Sacrament of Marriage and the spiritual and social need for stable families is nothing less than diabolical. It has been said that the French Revolution of 1789 ushered in more revolutions. It left Europeans with a tendency to anarchism or – to use an expression of Fromkin – following Nietzsche, in a mood to “smash things”.
It can be said that the Revolution of Vatican II, is also a consequence of the French Revolution, still worse than that of 1789. It has smashed everything of the once sacred Catholic past. Once the Nietzschian fist smashes a family, it is never the same, it’s impossible. Once broken, it’s very nature has been changed.
Deirdre and her husband, a gifted medical doctor, were married for 28 years with three children. He applied for, and received, an annulment from the Metropolitan Tribunal of the Archdiocese of Boston. These Bishops pretended with “a moral certainty” that there was never a marriage to begin with because at the time of the marriage, there was “lack of due discretion” on the part of the husband.
Making a simple analysis of the Tribunal’s decision, here is how the wife reports the sentence of the Tribunal:
“In September of 1965, this man, 31-years-old, of above average intelligence, non-psychotic, non-coerced, from a normal family background, suffered from some disorder that either made him unable to understand what marriage entailed or unable to fulfill its obligations. This disorder apparently continued undetected for 38 years and unknowingly prevented them from ever experiencing a true marriage even though they became parents and raised three children, and he was a successful physician as well.”
Because Deirdre’s husband married again soon after the annulment, she asked this final question:
“Let us grant for a moment that [the Tribunal was] correct. Why then let a person of such defective judgment remarry eight weeks later in the Catholic Church?
One could hardly be called sarcastic today if he accused today’s Hierarchy of believing the martyrdom of St. Thomas More, who died because he refused to grant the King an improper annulment, had no meaning, that it was nothing but futile act of ostentatious pageantry. However, as if the annulment scandal is not bad enough, add to it the fact that a parish priest of today “can expect that about 97% to 99% of his newlyweds will be using unnatural methods of birth control.”
The English philosopher Edmund Burke once said, “All that is necessary for evil to triumph is for good men to do nothing.” Judge Leibowitz began his investigation of juvenile crime because he realized it was the effects of crime that were being treated, not the cause. He was a good man who did something.
Can we say that our Catholic Hierarchy is made of good men doing nothing? I think it is more than that. They are leaders of souls who are doing untold evil at every level because they have adopted a cesspool-caldron of progressivist ideas, with which they direct the faithful. One evidence we can see that our Shepherds have turned into wolves is the permissions they have granted for countless annulments or, better saying, Catholic divorces.
The road to hell is paved with good intentions, says the maxim. Rousseau’s philosophy echoed this when he said, “The sole duty of man is to follow in everything the inclination of his heart.” The leaders of New Church must certainly agree with Rousseau. Their hearts are turned toward accomplishing their progressivist agenda.