Modernity is Built upon the Fraud of Denying Christ the King

The late Dr. John A. Gueguen, Jr., who was a colleague of mine at Illinois State University when I taught there from 1977 to 1979 and again from 1986-1987 said at a conference on Modernity held in Washington, District of Columbia, in 1980 that “the problem with Modernity is the failure to accept the Incarnation.”

Yes, the entire modern world, starting with the modern civil state and including education, finance, commerce, the arts, medicine, industry and all other aspects of “popular culture” is based upon the fraud that man can build the “better word” without belief in the fact the Word became Flash, and dwelt amongst us to redeem us on the wood of the Holy Cross to pay back in His own Sacred Humanity the debt of our sins that was owed to Him in His Infinity as God. 

A world without Christ the King is a world where every single one of the Ten Commandments can be broken with civil impunity, including the four sins that cry out to Heaven for vengeance (willful murder, sodomy, defrauding the widow, and withholding the day laborer’s wage), and where deceit and fraud is commonplace.

Pope Leo XIII explained the consequences of the purely secular form of administration in Tametsi Futura Prospicentibus, November 1, 1900, that is even more relevant now than it was when it was issued one hundred twenty-five years ago:

This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime. (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

Indeed, as we see all too clearly from the daily headlines and instant news reports, public life is stained with crime.

Alas, public life is stained with crimes upon persons and property in a visible manner because most men, no matter where they stand along the Protestant and Judeo-Masonic naturalistic fault lines, sin, objectively speaking, with impunity in ways that do not make headlines against the binding precepts of the Divine Law and the Natural Law every day. These sins, which are very visible to Our Blessed Lord and Saviour Jesus Christ, Who shed droplets of His Most Precious Blood in his Agony in the Garden as He contemplated their number, gravity and enormity, make men more disposed to commit wanton acts of violence against others. Men whose lives are steeped in sin and whose only thoughts look downward upon the earth not upward towards Heaven will be prone to be agitated by the events of this passing world. Some such men will even go beyond agitation and seek to do bodily harm to others.

Acts offensive to God bring violence to men, starting with false worship and the religious indifferentism bred by “religious liberty.” Most Americans, including most Catholics who live in the United States of America, are oblivious to the harm of false worship and of religious indifferentism. Pope Leo XIII, of course, wared us of this harm that is so invisible to so many men but it nevertheless is very real and can be seen clearly by those who view the world through the supernatural eyes of the Holy Faith:

The sovereignty of the people, however, and this without any reference to God, is held to reside in the multitude; which is doubtless a doctrine exceedingly well calculated to flatter and to inflame many passions, but which lacks all reasonable proof, and all power of insuring public safety and preserving order. Indeed, from the prevalence of this teaching, things have come to such a pass that may hold as an axiom of civil jurisprudence that seditions may be rightfully fostered. For the opinion prevails that princes are nothing more than delegates chosen to carry out the will of the people; whence it necessarily follows that all things are as changeable as the will of the people, so that risk of public disturbance is ever hanging over our heads.

To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

The United States of America, for instance, was founded on the flattery of “popular sovereignty” even though actual power was exercised by a select elite at the time and remains exercised by a select elite (career politicians, bureaucrats, agents of the Deep State) today. The lie of “popular sovereignty” has convinced men in the “civilized world” to believe that everything is a matter of debate, including the binding precepts of the Divine Positive Law and the Natural Law.

The false principles of Protestantism and Judeo-Masonry were used by the American founds to convince men that they do not need belief in, access to and cooperation with Sanctifying Grace to grow in virtue, neigh well to become saints. The Calvinist spirit of egalitarianism and the Judeo-Masonic spirit of religious indifferentism and materialism have proliferated all manner of errors in the name of “liberty.” Acknowledging nothing external to the text of its own words as a brake on the proliferation of errors, the Constitution of the United States of America, which is so revered by Americanist Catholics and by “conservative” Protestants and Talmudists, becomes as mutable as the words of Holy Writ in the hands of Modernist Catholics and Protestants of any stripe or variety.

Men who do near fear the just Judgment of Christ the King upon their immortal souls when they die will live licentiously to the point of barbarism, and when men will feel free steal and kill according to the sinister forces of false religions that deny the Holy Trinity and the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ.

There is no reason, for example, to be “surprised” at the vast fraud committed by Somalian “refugees” in the States of Minnesota and Washington (and probably elsewhere across the United States of America) as there is such a fear of offending Mohammedans here and around the world that timid officials such as the Chicom-loving idiot named Timothy James Walz, the Governor of the State of Minnesota, will not only look the other way at such fraud but claim that those who have uncovered it are “racists” and xenophobes. One can go down all the rabbit holes (and I have given up going down rabbit holes when I withdrew from all electoral politics in late-1999 to concentrate solely on promoting the Social Reign of Chris the King) one likes on this massive fraud, but the plain fact of the matter is that licentiousness becomes part of public life when men lose all use of right reason because their immortal souls are not filled with the very inner life of the Most Holy Trinity by means of Sanctifying Grace.

Similarly, efforts to stop “election fraud” are bound to fail (although exposing such fraud is worthwhile if one is trying to demonstrate the fraudulent nature of the secular, religiously indifferentist, anti-Incarnational state of Modernity. Indeed, Pope Pius IX warned what would happen if mass universal suffrage became commonplace in the world:

To allow the masses, invariably uninformed and impulsive, to make decisions on the most serious matters, is this not to hand oneself over to chance and deliberately run towards the abyss? Yes, it would be more appropriate to call universal suffrage universal madness and, when the secret societies have taken control of it as is all too often the case, universal falsehood." (Pope Pius IX, Statement to French pilgrims, May 5, 1874, cited by Abbe Georges de Nantes, CCR # 333, p. 24.)

This universal falsehood is not going to be stopped by means merely human, and election fraud has been taking place in this country since the 1790s, something that I have noted on so many other occasions.

Absent the Social Reign of Christ the King, the civil state must become the true secular “church” whose ever-changing edicts must be obeyed, edicts that in many places has become full-blown Orwellian thought control:

Paul Gardner was protesting in Cambridge when he was stopped by police and arrested. His arrest came under Section 4A of the Public Order Act after a member of the public objected to the images displayed on banners either side of him. The banners showed pictures of a third-trimester baby inside, and outside, of the womb, as well as an image of an aborted baby.

No offence committed

Police escorted Mr Gardner to Cambridge police station, where he was held for six hours. He was then released with no charges, and a subsequent meeting with the police confirmed that no offence had been committed.

A spokesperson for Cambridgeshire police said: “A man in his 20s was arrested on suspicion of public order offences during an anti-abortion protest last month. He was released with no further action.”

Under laws passed in October 2024, someone commits a crime if they engage in silent prayer or protest within 150 metres of a clinic or hospital providing abortion services. They could face an unlimited fine as a result. These laws, however, only apply in ‘buffer zones’ near abortion providers and not in city-centre demonstrations.

Inform­ing the public

Mr Gardner said: “I was very surprised when I heard I was under arrest. We were out on the street to inform the public about what most MPs have voted for… It feels absurd that I was arrested in Cambridge for showing what the MP for Cambridge approves.”

He added: “A woman came along and demanded to see some proof that we had a licence or something to demonstrate that we were allowed to be doing what we were doing. We have documentation that covers the rights that we have, as well as information from a court case from about a decade ago that demonstrated in court that the things that we’re doing are legal.”

Mr Gardner’s arrest comes pro-life campaigner Isabel Vaughan-Spruce continues to be under investigation for the third time for silently praying within an abortion ‘buffer zone’. In two previous cases she has been acquitted of all charges, and had charges dropped, yet she has now been under investigation for ten months for a similar offence. (Anti-abortion campaigner arrested at peaceful protest.)

Free speech?

No, not in the United Kingdom of Great Britain and Northern Ireland, and not in most of the countries within the European Union, especially within the Federal Republic of Germany.

Things have become so insane in the United Kingdom that an elderly man was fined for blowing a leaf out of his mouth as he walked in a park:

This certainly leafed him with a bad taste in his mouth.

An 86-year-old Englishman was hit with a preposterous fine for littering after two enforcement officers saw him spit out a leaf that had blown into his mouth.

Roy Marsh had stopped for a rest while walking through a parking lot in the tourist town of Skegness, on England’s east coast, when the wind blew a “big reed” into his mouth, he told the BBC.

“I spat it out, and just as I got up to walk away, two [enforcement officers] came up to me,” Marsh said.

The bewildered octogenarian said that when officers accused him of spitting on the ground, he responded by calling one of them a “silly boy.”

However, Marsh quickly realized they were not joking — and he was fined £250 ($335).

“It was all unnecessary and all out of proportion,” he recalled to the BBC.

Marsh said the fine was expected to be reduced to £150 ($200) after an appeal, but he was still required to pay the full amount.

County councillor Adrian Findley described the case as one of many examples of officers being “heavy-handed” with enforcement in the seaside town, which relies heavily on tourism.

“They are taking it too far,” Findley told the outlet.

“If I came here on holiday and was given a £250 fine, I wouldn’t want to risk coming back.”

“There needs to be discretion,” he added. “We can’t expect elderly people to chase crisp packets down the road if it’s windy.”

Findley said officers should be able to determine whether an incident is a “genuine accident” before issuing steep fines, or at the very least allow people the chance to apologize and rectify the situation.

East Lindsey District Council, however, told the BBC that enforcement officers would “only approach individuals seen committing environmental crime offenses.”

The council added that enforcement actions are closely monitored and that patrols are “not targeted at any specific demographic” and are “not discriminatory.”

Marsh’s case is far from an isolated incident in the UK.

In October, a London woman was fined £150 ($200) for pouring a splash of coffee down a storm drain before boarding a bus.

Burcu Yesilyurt said she made a split-second decision to pour “just a tiny little bit” of coffee from her reusable cup down the drain to avoid spilling it during her commute.

“As soon as I turned around, I noticed three men enforcement officers chasing me, and they stopped me immediately,” she told the BBC.

The encounter left Yesilyurt feeling “shaky.”

“It was quite a shock,” she said. (86-year-old fined $335 for littering — after spitting out leaf that blew into his mouth.)

The thought police are out in force in the United Kingdom as are the “environmental control” police. This is authoritarianism bordering on totalitarianism.

The Orwellian nature of what happened to Mr. March in the United Kingdom reminds me of how a Catholic home-schooling couple with ten children ranging in age from fifty to twenty-five now, once took their children on a field trip to Pete Seeger’s “Clearview” sloop on the Hudson River in Beacon, New York, as part of science program. One of the children dropped some garbage on the sloop and was told by the father, “Now, part of this field trip is to be responsible stewards of our things. So, I want you to pick up the garbage,” at which point the volunteer aboard the Clearview nodded in agreement before the father continued, “and throw it overboard.” The mother chimed in and said, “Yeah, just like we do at home!” Taken aback, the volunteer caught on that the parents were joking, although they were really mocking a disproportionate concern for the environment when innocent human life is disposable.

This is what a world without the Social Reign of Christ the King must become over the course of time, and the situation is even worse because there is a paucity of a superabundance of Sanctifying and Actual Graces in the world because of the sacramental barrenness of the conciliar liturgical rites.

As noted on so many other occasions on this website, Martin Luther’s revolution against the Divine Plan that God Himself instituted to effect man’s return to Him through His true Church is the proximate cause of the rise of Judeo-Masonry and its world that not only has no place for Christ the King but no place for any kind of “generic” Christianity. The result has been the world’s embrace of of amorality in statecraft made it possible for the triumph of amorality in commerce and all other aspects of social life, something that was noted by Father Denis Fahey, C.S.Sp., and Dr. George O'Brien in the Twentieth Century.

This teaching had its economic repercussion in the current that led to the doctrine laid down in Daniel Defoe's The Complete Tradesman, according to which a man must keep his religious and his business life apart and not allow one to interfere with the other.

"There is some difference," wrote Defoe, "between an honest man and an honest tradesman. . . . There are some latitudes, like poetical licences in other cases, which a tradesman must be and is allowed, and which by the custom and usage of a trade he may give himself a liberty in, which cannot be allowed in other cases to any men, no, nor to the tradesman himself out of the business." (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)

The thesis we have endeavoured to present in this essay is, that the two great dominating schools of modern economic thought have a common origin. The capitalist school, which, basing its position on the unfettered right of the individual to do what he will with his own, demands the restriction of government interference in economic and social affairs within the narrowest  possible limits, and the socialist school, which, basing its position on the complete subordination of the individual to society, demands the socialization of all the means of production, if not all of wealth, face each other today as the only two solutions of the social question; they are bitterly hostile towards each other, and mutually intolerant and each is at the same weakened and provoked by the other. In one respect, and in one respect only, are they identical--they can both be shown to be the result of the Protestant Reformation.

We have seen the direct connection which exists between these modern schools of economic thought and their common ancestor. Capitalism found its roots in the intensely individualistic spirit of Protestantism, in the spread of anti-authoritative ideas from the realm of religion into the realm of political and social thought, and, above all, in the distinctive Calvinist doctrine of a successful and prosperous career being the outward and visible sign by which the regenerated might be known. Socialism, on the other hand, derived encouragement from the violations of established and prescriptive rights of which the Reformation afforded so many examples, from the growth of heretical sects tainted with Communism, and from the overthrow of the orthodox doctrine on original sin, which opened the way to the idea of the perfectibility of man through institutions. But, apart from these direct influences, there were others, indirect, but equally important. Both these great schools of economic thought are characterized by exaggerations and excesses; the one lays too great stress on the importance of the individual, and other on the importance of the community; they are both departures, in opposite directions, from the correct mean of reconciliation and of individual liberty with social solidarity. These excesses and exaggerations are the result of the free play of private judgment unguided by authority, and could not have occurred if Europe had continued to recognize an infallible central authority in ethical affairs.

The science of economics is the science of men's relations with one another in the domain of acquiring and disposing of wealth, and is, therefore, like political science in another sphere, a branch of the science of ethics. In the Middle Ages, man's ethical conduct, like his religious conduct, was under the supervision and guidance of a single authority, which claimed at the same time the right to define and to enforce its teaching. The machinery for enforcing the observance of medieval ethical teaching was of a singularly effective kind; pressure was brought to bear upon the conscience of the individual through the medium of compulsory periodical consultations with a trained moral adviser, who was empowered to enforce obedience to his advice by the most potent spiritual sanctions. In this way, the whole conduct of man in relation to his neighbours was placed under the immediate guidance of the universally received ethical preceptor, and a common standard of action was ensured throughout the Christian world in the all the affairs of life. All economic transactions in particular were subject to the jealous scrutiny of the individual's spiritual director; and such matters as sales, loans, and so on, were considered reprehensible and punishable if not conducted in accordance with the Christian standards of commutative justice.

The whole of this elaborate system for the preservation of justice in the affairs of everyday life was shattered by the Reformation. The right of private judgment, which had first been asserted in matters of faith, rapidly spread into moral matters, and the attack on the dogmatic infallibility of the Church left Europe without an authority to which it could appeal on moral questions. The new Protestant churches were utterly unable to supply this want. The principle of private judgment on which they rested deprived them of any right to be listened to whenever they attempted to dictate moral precepts to their members, and henceforth the moral behaviour of the individual became a matter to be regulated by the promptings of his own conscience, or by such philosophical systems of ethics as he happened to approve. The secular state endeavoured to ensure that dishonesty amounting to actual theft or fraud should be kept in check, but this was a poor and ineffective substitute for the powerful weapon of the confessional. Authority having once broken down, it was but a single step from Protestantism to rationalism; and the way was opened to the development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Efforts of the Reformation, IHS Press, Norfolk, Virginia, 2003.) 

Dr. O'Brien went on to state that true pope after true pope has stated concerning the necessity of men and their nations subordinating themselves to the Catholic Church as they pursue the common temporal good in light of man's Last End:

There is one institution and one institution alone which is capable of supplying and enforcing the social ethic that is needed to revivify the world. It is an institution at once intra-national and international; an institution that can claim to pronounce infallibly on moral matters, and to enforce the observance of the its moral decrees by direct sanctions on the individual conscience of man; an institution which, while respecting and supporting the civil governments of nations, can claim to exist independently of them, and can insist that they shall not intrude upon the moral life or fetter the moral liberty of their citizens. Europe possessed such an institution in the Middle Ages; its dethronement was the unique achievement of the Reformation; and the injury inflicted by that dethronement has never since been repaired. (George O'Brien, An Essay on the Economic Effects of the Reformation, first published in 1923, republished by IHS press in 2003, p. 132.) 

This is a point that was made forty years later by Father Edward Leen in The Holy Ghost, to explain that our own form of naturalism is just a different kind of expression in the penultimate naturalist ideology, Bolshevism, as the anti-Incarnational civil state of Modernity must wind produce a situation of total state control over men as there is no naturalist means on the face of this earth (no, not constitutions or laws or elections or this or that naturalist or secularist or nondenominational ideology or "philosophy) that can stop it. Here are Father Leen's words of wisdom:

A shudder of apprehension is traversing the world which still retains its loyalty to Jesus expressing Himself through the authority of His Church. That apprehension has not its sole cause the sight of the horrors that the world has witnessed in recent years in both hemispheres. Many Christians are beginning to feel that perhaps all may not be right with themselves. There is solid reason for this fear. The contemplation of the complete and reasoned abandonment of all hitherto accepted human values that has taken place in Russia and is taking place elsewhere, causes a good deal of anxious soul-searching. It is beginning to be dimly perceived that in social life, as it is lived, even in countries that have not as yet definitely broken with Christianity, there lie all the possibilities of what has become actual in Bolshevism. A considerable body of Christians, untrained in the Christian philosophy of life, are allowing themselves to absorb principles which undermine the constructions of Christian thought. They do not realise how much dangerous it is for Christianity to exist in an atmosphere of Naturalism than to be exposed to positive persecution. In the old days of the Roman Empire those who enrolled themselves under the standard of Christ saw, with logical clearness, that they had perforce to cut themselves adrift from the social life of the world in which they lived--from its tastes, practices and amusements. The line of demarcation between pagan and Christian life was sharp, clearly defined and obvious. Modern Christians have not been so favorably situated. As has been stated already, the framework of the Christian social organisation has as yet survived. This organisation is, to outward appearances, so solid and imposing that it is easy to be blind to the truth that the soul had gradually gone out of it. Under the shelter and utilising the resources of the organisation of life created by Christianity, customs, ways of conduct, habits of thought, have crept in, more completely perhaps, at variance with the spirit of Christianity than even the ways and manners of pagan Rome.

This infiltration of post-Christian paganism has been steady but slow, and at each stage is imperceptible. The Christian of to-day thinks that he is living in what is to all intents and purposes a Christian civilisation. Without misgivings he follows the current of social life around him. His amusements, his pleasures, his pursuits, his games, his books, his papers, his social and political ideas are of much the same kind as are those of the people with whom he mingles, and who may not have a vestige of a Christian principle left in their minds. He differs merely from them in that he holds to certain definite religious truths and clings to certain definite religious practices. But apart from this there is not any striking contrast in the outward conduct of life between Christian and non-Christian in what is called the civilised world. Catholics are amused by, and interested in, the very same things that appeal to those who have abandoned all belief in God. The result is a growing divorce between religion and life in the soul of the individual Christian. Little by little his faith ceases to be a determining effect on the bulk of his ideas, judgments and decisions that have relation to what he regards as his purely "secular" life. His physiognomy as a social being no longer bears trace of any formative effect of the beliefs he professes. And his faith rapidly becomes a thing of tradition and routine and not something which is looked to as a source of a life that is real. 

The Bolshevist Revolution has had one good effect. It has awakened the averagely good Christian to the danger runs in allowing himself to drift with the current of social life about him. It has revealed to him the precipice towards which he has was heading by shaping his worldly career after principles the context of which the revolution has mercilessly exposed and revealed to be at variance with real Christianity. The sincerely religious--and there are many such still--are beginning to realise that if they are to live as Christians they must react violently against the milieu in which they live. It is beginning to be felt that one cannot be a true Christian and live as the bulk of men in civilised society are living. It is clearly seen that "life" is not to be found along those ways by which the vast majority of men are hurrying to disillusionment and despair. Up to the time of the recent cataclysm the average unreflecting Christian dwelt in the comfortable illusion that he could fall in with the ways of the world about him here, and, by holding on to the practices of religion, arrange matters satisfactorily for the hereafter. That illusion is dispelled. It is coming home to the discerning Christian that their religion is not a mere provision for the future. There is a growing conviction that it is only through Christianity lived integrally that the evils of the present time can be remedied and disaster in the time to come averted. (Father Edward Leen, The Holy Ghost, published in 1953 by Sheed and Ward, pp. 6-9.)

Father Leen was overly optimistic about the ability of Catholics to reject the effects of Bolshevism, which have indeed made their way to our own shores (have you noticed?), as he could never have envisioned that Modernists would come up from the underground after the death of Pope Pius XII on October 9, 1958, and effect a coup against the Catholic Church while representing themselves to be Catholics despite the fact that they had expelled themselves from the bosom of Holy Mother Church by their embrace, no less public promotion of, one heretical proposition after another, including an overt "reconciliation" with the principles of Marxism-Leninism. Father Leen did, of course, see very well the dangers in a world shaped by naturalism as it is very easy for Catholics to become so immersed in the world and its distractions and agitations as to lose the sensus Catholicus over the course of time. Thanks to the conciliar revolutionaries, of course, the genuine sensus Catholicus has been destroyed by the effects of the "reconciliation" between Modernism and Modernity.

Catholics must reject the deceptions of a world gone mad, a world that has no more place for Christ the King than it did when He was born in a stable in a cave in Bethlehem as He was warmed by the breath of stable animals.

We must, as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, offer up the sacrifices of the moment, recognizing that this is the time that God has appointed for us from all eternity in which to live and to sanctify our souls.

We have been given the weapon of Our Lady’s Most Holy Rosary and the shield of her Brown Scapular.

Conscious of our need to make reparation for our own many sins and to live in the world but without being of the world, we take seriously this instruction that Our Lady gave to the Venerable Mary of Agreda about the public manifestation of her Divine Son to Saint John the Baptist, His cousin, herald and precursor, at the Jordan River prior to embarking upon His Public Ministry to accept the sufferings of this time as redeemed creatures eager to make satisfaction in this life for how our sins have offended Divine Justice and thus worsened the state of the Church Militant and of the world-at-large:

272. My daughter, since in relating to thee the works of my most holy Son I so often remind thee how gratefully I appreciated them, thou must understand how pleasing to the Most High is the most faithful care and correspondence on thy part, and the hidden and great blessings enclosed within it. Thou art poor in the house of the Lord, a sinner, insignificant and useless as dust; yet I ask thee to assume the duty of rendering ceaseless gratitude for all the incarnate Word has done for the sons of Adam, and for establishing the holy and immaculate, the powerful and perfect law for their salvation. Especially must thou be grateful for the institution of Baptism by which He frees men from the tyranny of the devil, regenerates them as his children (Jn. 3:5), fills them with grace, clothes them with justice, and assists them to sin no more. This is indeed a duty incumbent upon all men in common, but since creatures neglect it almost entirely I enjoin thee to give thanks for all of them as if thou alone wert responsible for them. Thou art bound to special gratitude to the Lord for other things as well because He has shown Himself so generous to no one among other nations as He has with thee. In the foundation of his holy law and of his Sacraments thou wert present in his memory; He called and chose thee as a daughter of his Church, proposing to nourish thee by his own blood with infinite love.

 273. And if the Author of grace, my most holy Son, as a prudent and wise Artificer, in order to found his evangelical Church and lay its first foundations in the sacrament of Baptism, humiliated Himself, prayed, and fulfilled all justice, acknowledging the inferiority of his human nature, and if, though at the same time God and man, He hesitated not to lower Himself to the nothingness of which his purest soul was created and his human being formed, how much must thou humiliate thyself, who hast committed sins and art less than the dust and despicable ashes? Confess that in justice thou dost merit only punishment, the persecution and wrath of all the creatures, and that none of the mortals who has offended his Creator and Redeemer can say in truth that any injustice or offense is done to them if all the tribulations and afflictions of the world from its beginning to its end were to fall upon them. Since all sinned in Adam (I Cor. 15:22), how deeply should they humiliate themselves when the hand of the Lord visits them (Job 19:21)? If thou dost suffer all the afflictions of men with the utmost resignation, and at the same time fulfill all that I enjoin upon thee by my teachings and exhortations with the greatest fidelity, thou nevertheless must esteem thyself as a useless and unprofitable servant (Lk. 17:10). How much then must thou humiliate thyself when thou dost fail in thy duty and in the return due to all the blessings received from God? Since I desire thee to make a proper return both for thyself and for others, think well how much thou art obliged to annihilate thyself to the very dust, not offering any resistance, nor ever being satisfied until the Most High receives thee as his daughter and accepts thee as such in his own presence and in the celestial vision of the triumphant Jerusalem. (New English Edition of The Mystical City of God: Book Five, The Transfixion, Chapter XXIV)

The Immaculate Heart of Mary will triumph in the end, and it will be upon this triumph that the words Our Lord spoke to Saint Margaret Mary Alacoque will be fulfilled:

"I will reign in spite of all who oppose Me." (quoted in The Right Reverend Emile Bougaud. The Life of Saint Margaret Mary Alacoque, reprinted by TAN Books and Publishers in 1990, p. 361.)

Pope Saint Pius X’s motto was to restore all things in Christ, and he closed the Oath Against Modernism, September 1, 1910, by exhorting us to “pray for the restoration that is to come.”

Yes, we must pray Our Lady through her Most Holy Rosary for the restoration that is to come as a result of the Triumph of her Sorrowful and Immaculate Heart.

Thus, on this last day of the calendar year of Our Blessed Lord and Saviour Jesus Christ 2025 we must give thanks for the graces He has sent to us through the loving hands of His Most Blessed Mother, she who is the Mediatrix of All Graces, in the past twelve months, including the privilege of living in these challenging times wherein we are called to make special efforts to defend the truths of the Holy Faith without compromise and without fear of human respect.

Vivat Christus Rex!

Viva Cristo Rey!

Our Lady of the Rosary, pray for us!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Pope Saint Sylvester I, pray for us.