A Reminder: Catholics Must Rise Above the World's Agitation

As the adversary keeps so many people, Catholics and non-Catholics alike, immersed in endless agitation over elections, election results, legislative battles, court decisions, and the plandemic and the never-ending power lust of those who engineered it and continue to nurse it, I am adapting part of an article from late-2020 to remind those who read this website that we should be able to recognize and reject the endless distraction posed by the endless “fight to the death” between the two major organized crime families of naturalism.

We must understand that Catholics in the United States of America have made so failed to learn that the compromises our co-religionists have made with the prevailing culture of religious indifferentism and secularism  in the past two hundred forty-five years has failed to roll back the tide of evil that was unleashed by the Protestant Revolution. These compromises have contributed mightilty to the rise of the near-totalitarianism that a large number of Catholics voted to embrace by supporting the vaccine-shaming enabler of socialism,  Joseph Robinette Biden, Jr., on November 3, 2020. This is why, before discussing what Catholics in public life who take the Faith seriously should look like, I want to reprise a long quotation from the late William Thomas Walsh’s Characters of the Inquisition that I have cited in the past to try to get a few readers to step back from the agitation so that they can see that what is happening now has been unfolding here in this country and the world for a very long time and is reversible only by Catholicism and nothing else:

Here in the United States Socialism has made more cautious but not the less evident gains. It is rather amusing, and at the same time depressing, to see that likable Socialist Mr. Norman Thomas denouncing both Mr. Roosevelt and Mr. Wilkie as champions of peace-time conscription, which he says (and I think rightly) must lead toward dictatorship, and to realize at the same time that both these gentlemen are fundamentally (that is to say spiritually) as Socialistic as he is. If we judge not by what a man says he is or even believes he is, but by the antithesis set up by Pope Pius XI as a test of spirits, this conclusion becomes inescapable. Mr. Roosevelt has tried to save the country by curtailing production. Mr. Wilkie proposes to do it by speeding up curtailing production. Yet both these Liberals, as they proudly call themselves, are interested primarily in production; in the material, in the things of this world. It is difficult, of course, to see how a politician could wholly free himself from such concerns, and I am not criticising either, or discussing any issues, political or economic, between them – whoever is elected will be entitled to our obedience, under the Constitution, and no doubt, will do his best according to his lights. I would only suggest that neither has the lights necessary to solve the social problem. (It is true that both have spoken reverently in public of Divine Providence; but so, for that matter has Hitler; so have the politicians of every country, except godless Russia.) Not too much must be expected from these well-meaning statesmen. They are children of a Liberalism evolving rapidly into Socialism. Both are high in the ranks of a secret society proscribed and abhorred by the Catholic Church, and denounced by Pope Leo XIII as the true source of Socialism and Communism, and the general corruption of European and world society. They are servants of the same invisible masters, to whose obedience they are bound by oaths – masters who may not even be in America, but in Europe or Asia; masters of whose exact identity they may themselves be ignorant. When they speak of “Democracy,” one must remember this background, and the fact that the elastic word has been used by many Liberals to include even the tyranny of Soviet Russia. Can Democracy be anything but a farce among men, when some of them, including the most influential, belong to a secret society whose real aims and principles have been repeatedly disclosed as political and anti-Christian? The French Catholics, in the sad clarifying light of catastrophe, have recently found the answer to this question. As Our Holy Father Pope Pius XII said in welcoming the French Ambassador after the tragedy of last summer, “Like lightening which flashes through heavy clouds, the devastating lights of war . . . have torn from the eyes of all careful and sincere observers that veil of prejudices which for half a century the voice of the Church, and especially the reiterated warnings of the last Popes, Our venerated predecessors, did not succeed in penetrating . . . May the lessons of this bitter period in acts which permit us to hope in the future for a revival of Christian spirit, particularly in the education of youth . . .” and  “the creation of a new Christian order . . . When will this desired hour arrive? God preserves the secret of it; but We beseech Him to hasten its advent.”

All this is part of a universal conflict between the church of Christ and the Prince of This World.  All other conflicts are either subsidiary to this or camouflages for it. Just now there seems to be a deadly strife between international capitalism, intrenched in the United States and gradually leading this country toward a State Socialism or (what amounts to the same thing) toward a State Capitalism, and on the other side, the seemingly more godless and godless forms of Socialism beyond the seas. Yet if Nazi-Socialism and Bolshevism, after so violent a sham battle, could so speedily come to terms, for a purpose convenient to both, what is to prevent this American Socialism, now in the making and already accepted and propagated by the dominant educational forces of this county, from arriving at mutually agreeable arrangements with both the Soviet and the Nazi forms of Socialism, whenever it may suit the real leaders on both sides to do so? Within a generation we have seen our Liberal politicians denounce the Soviet, cultivate friendly relations with it, and denounce it again – this time more coyly. As the world grows smaller in time, may not all the forms of Socialism be gathered together by skillful hands into a World State, such as many Masonic writers have advocated, and the League of Nations sought to achieve? It is not only conceivable,  but probable; for all forms of Socialism (even if some still call themselves Democracies) will be animated by a single obscure but powerful principle: the worship of the material, which is and always must be the negation of Christianity. Here, then, by a masterly antithesis, Pius XI has cast a strong light upon the shapes of things to come. It is all the more revealing when it shows us only the recurrence upon a larger stage of a deathless drama that happened long ago. Christ still lives in His Mystical Body, the Church, as truly as in the human body he took from Our Lady; and when the time comes for Him to be crucified again in His Church, depend upon it, Pilate and Herod that day will find a way to patch up their differences, some Caiaphas will cry, “Crucify Him! We have no king but Caesar!” and there will always be found some Judas to give the kiss of death.

Admittedly (perhaps my wish is father to this thought) we may by some miracle escape that fate, here in America. Perhaps despite their affiliations, Mr. Roosevelt or Mr. Wilkie, as political Catholic admirers of each will tell us, will be led in the right direction by a divine hand. Again, perhaps not. Only the future can reveal this. Meanwhile this much is certain: the United States, in a very few years, will be either a Catholic country (and therefore a free country) or a Socialist country, (and therefore a slave country). “He who is not with Me is against Me.” History demonstrates the unfailing truth of this dilemma.

Here on the last edge and in the twilight of the world, the stage is set for the reenactment of an ancient tragedy – or can it this time be a comedy? Here are all the actors who have appeared over and over again in that tragedy in Europe. Here we have most of the Freemasons of the world, the Jews, most of the gold and its masters; Parthians and Medes and Elamites – men gathered together from all nations under the sun, speaking one language, leading a common life; and among them heirs of all the isms and heresies that the Catholic Church has denounced throughout the centuries, and some millions of good bewildered folk who have ceased to believe much in anything, and do not know what they believe, or whether anything be worth believing; and, scattered among these millions with their roots in such movements of the past, some twenty-five millions of Catholics.

Now, either the Catholic body will come into sharp conflict with those about them, or they will not.

If they do not, it will be the first time in history that the Mystical Body of Christ (and American Catholics, like all others, are “cells” of that Body) has not aroused violent and unreasoning antagonism. This has been so uniformly a characteristic of the life of Christ and the life of the Catholic Church, that when persons calling themselves Christian or Catholic do not meet with oppositions, and strong opposition, one may well begin to wonder whether they are profoundly Christian and truly Catholic. Perhaps then it is a reflection upon us American Catholics that we have inspired so little antagonism (comparatively) thus far. Perhaps we have not been telling our neighbors the truth, the strong truth, the hard saying they will not like: that the real test of our republican experiment here must ultimately be whether it accepts or opposes the Church of Christ; that it must become either a Catholic state, or a slave state.

A great many Catholics, influenced by the Protestant or Liberal environments in which they have lived, have sincerely and deliberately set out to propagate Christianity in such ways as to never arouse antagonism. They have compromised with Socialism, they have compromised with the economy theory of history, they have emphasized the importance of various material elements. It is a sad evidence of the lack of unity into which we have been betrayed when a Catholic Justice of the Supreme Court [Frank Murphy] can publicly proclaim that “Democracy” is more important than religion; when a Catholic priest, who has taught for some years at the Catholic University at Washington and has filled our country with his disciples, openly goes to address a Jewish Masonic lodge (though Catholics are still forbidden by Canon 2335 to cooperate with or condone Masonry in any way)—and this, according to the press, not to remind his hearers of their true home in the Church Catholic, but to confirm them in their sense of injured innocence; or when a Catholic journalist burns a little incense on the altar of the economic theory of history, or a Catholic college professor condones usury, or defends the Communist cause in Spain.

Now all these gentlemen, these liberal broad-minded Catholics, many of whom are teaching the next generation of American Catholics no doubt think that they are doing a service to God in smoothing out our differences with others, and neglecting to utter the challenge which Christianity has uttered everywhere else in the world, until the opposed gnashed its teeth, and took up stones to cast. Perhaps they hope in this way to avert persecution, and gradually to bring about the conversion of the country they love to the true Faith. I do not impugn their motives or their sincerity; indeed, they are often animated by a great, if misguided charity. But if the history of Christianity teaches anything, it fairly cries out from the stones of desecrated and stolen churches that if they have their way, they will do just the opposite to what they intend, and even worse. They will lead us, if we are foolish enough, to follow them, to that abyss over which English Catholics fell, one by one and family by family, in the Sixteenth Century. The English Catholics, a huge majority, were kept comparatively silent and inactive in the face of an intolerable but gradual oppression by a small rich crafty minority, in the hope that if they ever compromised on this point and that point, they would ultimately prevail, since they were more numerous, and had truth on their side. The result was the almost complete extinction of Catholicism in England for centuries—perhaps forever. (William Thomas Walsh, Characters of the Inquisition, New York, P.J. Kenedy & Sons, 1940 pp. 281-294.)

That last paragraph summarized the theme that I have tried to hammer home in hundreds upon hundreds of lengthy commentaries on this site—and in countless hours of lectures around the country and online. William Thomas Walsh’s prophetic vision of what would happen to Catholicism in the United States of America has been accomplished by conciliar revolutionaries, many of whose American predecessors before the “Second” Vatican Council sought to pave the way for the triumph of Americanist “ideals.”

Yes, the United States of America has become a slave state controlled by the same set of forces that the Inquisition sought to eliminate from within Holy Mother Church. This is because the United States of America was founded on false principles, including those of “religious liberty” and “religious indifferentism” that contributed to the rise of counterfeit church of conciliarism.

Keeping to theme of providing some historical context to our current situation, therefore, I want to provide you with a reprise of Mr. Walsh’s description of the Anabaptists in the Sixteenth Century who were forerunners of the Communism that has been developing in the United States of America since its founding on false, religiously indifferentist, anti-Incarnational, naturalistic, Pelagian principles and its, as has been noted in past articles on this site, the ultimate rotten fruit of the Protestant Revolution:

Consider the history of the Anabaptists in Europe, whose descendants in heresy are the Southern Baptists, as described by William Thomas Walsh in Philip II and ask yourselves if the United States of America has not suffered—and is not suffering now—from the fatal errors that continue to be held by various Protestant sects from its inception to the present day:

At no time, during the eight years after his return to Spain, could Philip's policy in the Low countries be called tyrannical. He made one concession after another. He assumed the huge and mounting deficit of the government of a rich country. He went to great pains to avoid any undue interference with the lives and privileges of his subjects. As regards religion, he insisted that the Catholic Faith must not be destroyed. What else could a man say of a truth he believed to be divinely ordained?

Even in that respect, considering the times and the anarchical and anti-social tendencies of sixteenth-century Protestantism, he was more lenient than most rulers. It was considered an unusual event, worthy of comment, when a notorious heretic and agitator was burned in Valenciennes in 1563. The man who ordered the execution was not the King, but one of the chief advocates of freedom of worship, the Marquis of Berghes. Jews and heretics acted and spoke as they pleased in Antwerp, without much hindrance. Many of them were Marranos, fugitives from Spain, of whom the Inquisitors in Madrid sent full information.

Granvelle sadly wrote to his friend Perez, “It is laughable to send us depositions made before the Inquisition of Spain so that we can seek the heretics here, as if there were not thousands here to whom we dare say nothing and of whom the King's officers arrest none. Indeed, it is more than a year since a single Calvinist has been arrested in Antwerp. The chief Inquisitor at Antwerp was a rather pathetic fellow, a good studious professor of the University of Louvain with the rare name of Jude Titelmanus (or Tiletanus), who begged to be relieved from his office because the enemies of Christendom mocked and hindered and threatened him and he felt powerless to cope with them.

Philip was lenient, but not from choice. If he had had plenty of money, he probably would have wasted little time in persuasion with the heretics of the north. He understood better than most modern historians the significance of the revolutionary movement. Hence, early in 1563, he sent Margaret a list of suspects in Antwerp, many of them refugees from Spain, and urged her to look into their intrigues; especially those who had thrown stones at the executioner of the notorious heretic Fabricius at Antwerp and then circulated threats of vengeance written in the dead man's blood. He wanted her to give particular attention to one Jean Tulet, fugitive from Bruges and Frankfort, a confessed Anabaptist, and to another named Juan de Moya, “not less pernicious.” The King was informed also that there were in Antwerp “an infinite number of Jews, who assembled in their synagogues, circumcised themselves and performed their ceremonies publicly. He complained also of the open performance, in Antwerp, of some very scandalous comedies “in which they speak ill of my person –a matter of which I would take no notice, if, at the same time, they did not mock our holy Faith and Catholic religion.”

The chief target for the King's intolerance in this important long letter was the “cursed sect of the Anabaptists,” which was extending itself in Holland and Zeeland. “It is a great shame,” wrote Philip, “that this cursed sect which even the heretics of Germany cannot endure, finds a refuge and shelter in my Estates.” The international character of the conspiracy was evident. He was informed that the heretics of the Netherlands were in communication with those of France, and bade her stop this. As for the sect of Anabaptists, he requested her to exterminate the vile thing.

The modern reader who shrinks from all this as another example of medieval bigotry, difficult to understand and impossible to condone, has forgotten who and what the Anabaptists were. To Philip, and to most of the men of his time (including Luther and William of Orange) those fantastic forerunners of the Jacobins of 1792 and the Communists of twentieth-century Russia and Spain were enemies of God and man, whom no one in his sane senses could tolerate.

Philip could remember the time (he was then seven) when Melchior Hoffman, one of those furriers who traveled from one end of Europe to the other, let it be known through Lower Germany and the Netherlands that he was a Prophet to whom the Word of the Lord had come, bidding him to establish the New Jerusalem in Strasbourg. His program was simplicity itself, with some remarkable resemblances to that of Mohammed. He undertook to send through the world from the New Jerusalem a hundred and eighty-four Horseman of Extermination, who with Elias and Enoch should pass through the world with the sword, “vomiting flame to destroy the enemies of the Lord.”

Enoch presently appeared in the person a a baker, John Matthiessen. This latter transferred the New Jerusalem to Munster, in Westphalia, where his emissaries found allies in a cloth merchant name Knipperdollinck, who had been active in propagating Lutheranism, and a tailor of Leyden, on John Bockelsohn or Bokelsoon. So successful was their propaganda in Munster that Knipperdollinck was elected burgomaster, and the city passed into their hands. Bockelsohn now revealed himself as the King of Sion, Ruler of all the Earth, and Son of David, while Matthiessen disclosed that he was the Prophet Moses, come to organize a massacre of all the ungodly.

The Reign of Terror which followed would seem incredible if there were not more modern instances to demonstrate the depths of human degradation and blood-lust. The King of Sion, commanded all gold, silver and jewelry to be turned over to his treasury. Communism was proclaimed, with polygamy, community of women, and world-conquest. Rothmann, an ex-chaplain, had four wives. The King of Sion had sixteen. Mass executions began. The corpses of the ungodly piled up, rotting, in the streets. When the chief wife of the King of Sion objected, he cut of her head in the marketplace before a select group of his Loyalist. There followed a delirium of blood letting, with the usual accompaniments of mass drunkeness, mob insanity, indescribable scenes of sadism and bestiality. This went on until a force of landsknechte took the city and slew the leaders and instigators of the anarchy.

The story of Munster alone, to those who were near enough to it to comprehend its horrors and their causes, explains a great deal about Philip II and other men of his sort. To them it was the logical outcome of any departure from the sane unity of the Catholic Church. No one who knew the facts could separate it from Lutheranism and Calvinism and the ancient hatred of the Talmud. These elements were all bound up together in the Munster experiment. The germ of a sinister and growing chapter in modern history was there. The Catholic who loved Christian order and peace instinctively wished to destroy it before it should spread and destroy the world.

It was enough for Philip that Anabaptists were preaching in the Netherlands; the slaughter, the communism, the burning of churches and the torturing of priests and nuns, the anarchy and sex orgies would follow in due time, as a crisis follows pneumonia. It is doing him no injustice as a man of humane instincts and common sense, therefore, to say that he tolerated the Revolution for several years only because he lacked force with which to suppress it. Yes he did tolerate it. It is unhistorical to pretend that he was a tyrant in any sense in which a man of the sixteenth-century (with no heretical axe to grind) would have understood the word.

The results of his tolerance convinced him more and more that it was a mistake. The heretics were not looking for tolerance, of freedom of worship, or equality, or any of the other fine things they talked about. As Professor Merriman has acknowledged, “before long it became evident that some of the revolutionists would not be content with liberty to exercise their own faith, but were even intent of the destruction of Catholicism.” (William Thomas Walsh, Philip II, published originally in 1937 by Sheed and Ward and republished by TAN Books and Publishers, 1987, pp. 352-355.)

Is there any difference between then and now as the agents of the naturalist “left,” whose amorality, immorality,  communism, hedonism, heathenism, and seething hatred for Catholicism seek the elimination of all opposition and the exclusion of any mention of the Catholic Faith and of Our Blessed Lord and Saviour, Christ the King, Himself from public life?

Wake up.

The United States of America was founded on corrupt, decadent principles that are simply manifesting the perfection of the inherent degeneracy at this time. Nothing else. The degeneracy was there the beginning in 1776 and 1787, and it is irresponsible for anyone, especially for a Catholic, to turn a blind eye to this fact.

Once again, true love of one’s country, which is a precept of the Fourth Commandment and of the Natural Law, can never be confused with its idolatry as a force for “good” in the world. True love of country wills her good, the ultimate good of which is her conversion to the true Faith.

Turn off the television and stop being agitated.

Stop getting lost in the “trees” of the latest outrages committed by and/or publicly supported, perhaps even by silence in the face of wanton destruction of private property, and justified by ideological, if not actual, descendants of the Anabaptists?

We must know our history, and it is impossible to keep focused on root causes if one is constantly lost in the “trees” of the outrage du jour or, worse yet, if one thinks that the very thing that got us into this mess. “modern democracy,” is going to get us out of the abyss. I mean, this is like saying the way to escape from Jorge Mario Bergoglio’s rotten agenda is to adhere to a “rigorous” understanding of the “true” meaning of the documents of the “Second” Vatican Council that gave birth to a false church with false doctrines, sacramentally invalid liturgies and invalid holy orders (see Counterfeit Church, Counterfeit Sacraments, Counerfeit Everything, part one, and Counterfeit Church, Counterfeit Sacraments, Counterfeit Everything, part two).

Modern “democracy,” such as it is, the natural result of Protestantism’s revolution against the Social Reign of Christ the King as It must be exercised by Holy Mother Church to assure that those in public life pursue the common temporal good in light of man’s Last End, the possession of the glory of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity in Heaven.

Here is a reminder that democracy in and of itself is inherently unstable and, in a non-Catholic country, is based upon the abject lie of “popular sovereignty” that leaves no place for a due submission to Christ the King and His true Church in all that pertains to the good of souls, leads to the very sort of the tyranny that exists in Communist nations of the sort that existed at the time of Anabaptists two centuries before the French Revolution occurred and thus set the stage for the Bolshevik Revolution itself:

Democracy is an imperfect regime, as a regime in ratione regiminis, as a result of the lack of unity and continuity in the direction of interior and exterior affairs. Also this regime should only be for the perfect already capable of directing themselves—those virtuous and competent enough to pronounce as is fitting upon the very complicated problems on which the life of a great people depends. But it is always true to say as Saint Thomas noted that these virtuous and competent men are extremely rare; and democracy, supposing such perfection among subjects, cannot give it to them. From this point of view, democracy is a bit in politics what quietism is in spirituality; it supposes man has arrived, at the age or the state of perfection, even though he still may be a child. In treating him as a perfect person, democracy does not give him what is required to become one.

Since true virtue united to true competence is a rare thing among men, since the majority among them are incapable of governing and they have a need of being led, the regime which is the best for them is the one which can make up for their imperfection. This regimen perfectum in ratione regiminis, by reason of unity, continuity, and efficacy of direction towards a single end which is difficult to achieve is monarchy. Above all a tempered monarchy which is always attentive to the different forms of national activity. It is better than democracy or than the feudal regime. Monarchy assures the interior and exterior peace of a great nation, and permits her to long endure. (Dom Reginald Garrigou-Lagrange, “On Royal Government: translated by Andrew Strain, On Royal Government)

“Democracy” is what got us into this mess, and “fighting” for its “restoration” is going to nothing but proliferate errors that have convinced a solid two-fifths to just under one-half of the American public to be committed to all the moral evils of the day and to look to “government” for the “solutions” to both personal and social problems that are but the consequences of their own sins and the multiple errors of Modernity and of Modernism in the counterfeit church of conciliarism.

Reviewing Wisdom from Pope Pius IX

Pope Pius IX, whose thirty-two year reign (1846-1878) as the Vicar of Christ on earth is second only that of Saint Peter himself, explained what the universal franchise would result in over time once the secret societies got involved and corrupted a process rife with corruption of its very nature:

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.)

The universal madness discussed by Pope Pius IX is such that instability cannot help but be the result until the day comes, and that day has arrived now, of course, when the elitists, aided and abetted at present by Jorge Mario Bergoglio and his fellow Jacobin/Bolshevik revolutionaries, decide to create “stability” and “order” by imposing their will upon the supposedly “sovereign” people and make it impossible, in human terms, to oppose them effectively ever again.

As I have noted in numerous commentaries on this site, the little apparent good that a president who calls himself “pro-life” does in his administration by means of various executive orders and presidential directives can be undone with several strokes of pen by a pro-abortion successor. This  what happened on January 22, 1993, when President William Jefferson Blythe Clinton signed did as President of the United States of America on January 22, 1993, was to sign Executive Orders and Presidential Directives permitting the testing of RU-486, the human pesticide, which Federal testing prompted, according to a report in The New York Times in the summer of 1995, some women to get pregnant deliberately in order to kill their babies with the French abortion pill, and permitting the Federal funding of embryonic stem-cell research, something that was supported at the time by Robert Joseph Dole, Jr., who would run against Clinton in 1996, and by one John Sidney McCain III, and to rescind the Ronald Wilson Reagan/George Herbert Walker Bush era “Mexico City” policy that prohibited the use of American taxpayer dollars to kill babies surgically in other countries (a policy that has always been fraught with loopholes as been explained on this site countless times). Similarly, President Barack Hussein Obama/Barry Soetoro, used the occasion of the thirty-sixth anniversary of the Supreme Court of the United States of America in the cases of Roe v. Wade and Doe v. Bolton on January 22, 2009, to undo the very, very little apparent good that President George Walker Bush (who did nothing to reverse the marketing of RU-486, by the way) had done from January 20, 2001, to January 20, 2009. “President” Joseph Robinette Biden, Jr., will undo the good, some of which was substantive, and some was apparent, that President Donald John Trump has tried to do since January 20, 2017. The Little Sisters of Poor will be in as much jeopardy after noon on January 20, 2021, as they were until noon on January 20, 2017, although there is a sliver of hope—and it is only that, a sliver—that Associate Justices Clarence Thomas, Samuel Alito, Neil Gorsuch, Brett Michael Kavanaugh (who looks to be a vote to guarantee that, as I wrote eight years ago, ObamaCare is Here to Stay, 2012), and Amy Coney Barrett might—emphasis on might) come to their rescue once the Sisters are forced to go the Federal courts  yet again to plead their case.

Catholic principles alone provide the stability that is necessary for the establishment and maintenance of a just social order wherein those who govern do so for the honor and glory of the Most Blessed Trinity and to advance as far as is possible in this fallen, mortal vale of tears the conditions in which men can better sanctify and thus to save their immortal souls. Democratic republics of their nature are inherently unstable, an instability that permits the enshrining of sins that cry out to Heaven for vengeance and institutionalizing them to such an extent in civil law and throughout what passes for “popular culture” that no amount of pushing naturalist boulders up hills only to have those boulders fall back down on one again is going to anything other result in disillusionment and heartache for those who believe that there is something short of Catholicism that can provide as some kind of “intermediate” framework for the retarding of evil.

If you doubt my word, please re-read the material from William Thomas Walsh’s Characters of the Inquisition quoted above.

Two Exemplars of Catholic Social Teaching within the Past One Hundred Fifty Years

We have not been baptized and confirmed to bear witness to, no less than to take to the streets and be willing to die, for the likes of a well-meaning man, Donald John Trump, who is but a tool of the synagogue and international Zionism and who, not so coincidentally, “bet the farm” that he could win re-election by “threading the needle” in the swing states without trying to match the Biden campaign’s spending and placement of television and radio advertisements. We are meant to bear witness to and to be ready die for the cause of Christ the King and His Catholic Church.

Two men, Carlos Abascal Carranza, the Labor Minister of the United Mexican States from December 1, 2000, to June 1, 2005, and then that country’s Interior Minister from June 1, 2005, to November 30, 2006, and Gabriel Garcia Moreno, the President of Ecuador from August 10, 1869, to the day of his assassination by Freemasons on August 6, 1875, sought to rule according to Catholic principles in order to advance man’s temporal good in their countries in light of his Last End, the possession of the glory of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity.

Carlos Abascar did what he could in Our Lady’s country, Mexico, knowing that, as he had written in his 1973 Master’s thesis, “democracy is a farce” controlled by Freemasons. A close look at his life and accomplishments, starting with his obituary after his death on December 2, 2008, will reveal that his spirit was far different than those of the members of either of America’s organized crime families of naturalism:

MEXICO CITY - Former Interior Secretary Carlos Abascal, an impassioned proponent of putting Christianity back into Mexican politics, died Tuesday of stomach cancer, his conservative National Action Party said. He was 59.

Abascal was a controversial figure in a country with strong anti-clerical traditions.

"A Christian has to transform the world, precisely because he knows how to do it," a visibly frail Abascal said in a speech at a ceremony honoring him just a week before his death. He called on the audience to "carry out the work of the Evangelists in politics, in the economy, in society, always with happiness."

That kind of openly religious language from a high-ranking official had seldom been heard in Mexico since the 1860s, when reform President Benito Juarez passed laws aimed at breaking the economic and social domination of the church in this overwhelmingly Roman Catholic nation.

Following the 1910-17 revolution, the government passed ever-stricter anti-clerical laws, leading to an armed uprising by militant Catholics in the late 1920s, an event that further widened the breach between politics and religion.

Abascal served as labor secretary under former President Vicente Fox from 2000-05, when he took over the interior department, Mexico's top national security post, for about a year.

As labor secretary, he was known for his largely unsuccessful attempt to reform Mexico's antiquated labor laws. His appointment was controversial because he had previously served as a leader of the Mexican Employers' Confederation, reflecting the conservative and pro-business tenor of Fox's administration.

Fox and his wife Marta Sahagun issued a joint statement saying "we have lost a great Mexican, a great man who dedicated his life to the service of others and the promotion of authentic spiritual and moral values."

In his own statement, President Felipe Calderon called Abascal an "exemplary Mexican" who was "committed to the country's democracy."

Abascal was fiercely criticized for his efforts to get Carlos Fuentes' novel "Aura" dropped from a suggested reading list at his daughter's private junior high school, on the grounds it was too racy. The 2001 incident resulted in a reprimand for the teacher who assigned the list.

The novel contains a brief, stylized account of a romantic encounter beneath a crucifix of the kind commonly hung above beds in Mexico.

At a book fair in Guadalajara on Monday, Fuentes said the attempt to ban "Aura" was the best thing that could have happened to the novel. He did not mention Abascal.

"Thanks to that censorship, sales of the book multiplied, they jumped to 20,000 copies a week," Fuentes said an event titled, "One thousand young people read Aura."

Abascal is survived by his wife and five children. A memorial service was scheduled for Tuesday.  (Tyler Paper - Tyler Morning Telegraph.) 

A 2005 story in the Mexican newspaper Jornada reviewed Carlos Abascal Carranza's views of Church-State relations, which readers of this site will recognize quite readily. (The text below was translated by a then extant online translation service, Yahoo Babel Fish, twelve years ago and is thus rather rough around the edges. Readers will be able to get the gist of the article however.)

The power of the Church is superior to that of the State. When the majority of the town is Catholic, the government must declare official that religion. The democracy is a “promoted farce” in Mexico by the forces of Freemasonry.

Those ideas were defended by the present secretary of Interior, Carlos Abascal Carranza, when he obtained his title of lawyer in 1973.

Abascal is now in center of a controversy because the Catholic Church has condemned the inclusion of Plan B emergency contraceptive in basic medical care. The Secretary of the Interior has opposed this policy even though it had been published in the Official Newspaper of the Federation the day before he expressed himself.

The ideas of Abascal Carranza were expressed thirty-two years ago in his professional thesis entitled, relations between the spiritual power and the temporal power, published by Publishing Tradition.

In his academic thesis, the present person in charge of the relations of the government with the churches considers that the Catholicism has priority on any other religion; he insists that religious marriage be recognized by the Mexican laws, and pleads so that the Church will not be subject to the appropriation of its material goods by the civil state.

He questions the lay or state-run-education and he indicates that the State must allow the Catholic Church to give religious education in all the schools which are attended by Catholics.

For Abascal, the culminating moment of the history of the humanity is Thirteenth Century, when Europe obtains its “greater unit for all time” and takes as it names own the one of Christendom and the Church is “masterful mother and teacher.

But Abascal states that liberal ideas flowing from the French Revolution and the Protestant Reformation looked for to destroy to the Catholic Church and, with time, the Pope became a decorative figure in the international plane.

In conformity with this situation, in the 112 pages of the text seeks to end the slavery of the Church [in Mexico] and that the [anti-clerical] State “is reduced to its normal proportions recognizing the superiority of the spiritual realm over the temporal."

At the beginning of the thesis, of which thousand units were published, the then student of the Free School of Right recognized that when approaching that subject one must look for applause nor the admiration from others as a result of the influences of the Mexican Revolution and its false legal philosophies. .

' In this act, that is most personal of our professional studies, I aspire solely to expose and to defend in a field in that the Truth has been falsified by the Revolution and that that falsehood is now the foundation of civil law and service."

Abascal indicated his confidence in God in which his thesis makes some good and optimistic predictions, declaring, in the middle of atrocious persecutions, that Christianity will manage to rise “majestic, proclaiming its rights, although undergoing injustices…”

The unique written work of the ex- Secretary of Labor put in plain language reflects the thought of a Catholic man at a time in which the relation between Church and State in Mexico was nonexistent, but his proposals went beyond deploring that situation.

The most perfect legislations, inspired by the Christianity

For the then aspiring to obtain the title of lawyer in right, the most perfect legislations have been those that have had Christian foundations.

In his defense of the Catholic Church, he affirms that the power of the Church is superior to that of the State and, therefore, he says, it has an undeniable spiritual priority on the state.

The State is forced to protect the Church by limiting the extent to which it will be necessary to grant "liberties" to other religions, because it is undeniable that Truth and the error cannot have the same rights , and consequently the State must try to guarantee and to defend the freedom and the right of the man of not being deceived with false and erroneous doctrines”.

The State, adds, must be at the service of the Church. “The tendency of the man towards God is an innate right of the man who the State must protect”, it affirms.

Even in a mixed or pluralistic society, it adds, the Catholic will have right to demand a preferential treatment.

''A town that is Catholic in its majority must have, even for natural reason, a government which proclaims the Catholic religion its official religion, and that tolerates the other religions within rational limits, not to violate the freedom of conscience in matters of worship. That government must favor and protect the action of the Church and to maintain harmonicas relations with her ", affirmed Abascal.

Critic to the vote of '' vague ''

In the fourth chapter, “legal Reasons of standard order," Abascal criticized those who advocated the end of the confessional Catholic State in order to adapt the Church to the reality of the modern democratic State.

But it explains that those who affirm that the democracy is the last hope of freedom they are starting from a false assumption, because “the democracy is a deceit”.

Abascal then criticized liberal democracy and the universal vote, when considering that the majority of the voters, between whom it mentions to “vague, vicious, ignorant and honest people”, cannot understand the form of more advisable government for Mexico nor the nature of the proper relation between the State and the Church.

When approaching the situation of Mexico, indicates: '' the democracy is a farce as which the Masonry in Mexico has used, like everywhere, to make believe to a confused and disoriented majority that the government is doing its will and that this one is necessarily good ".

According to Abascal, the liberal democratic principle does not operate, because the “famous general will” is modeled to the taste of great means of diffusion handled directly by the State and anonymous capitals.

It considers that the fundamental bases of a society do not have to be determined by means of the universal vote, “because the votes do not have to be counted but to be weighed”.

It indicates that the majority of the voters cannot understand the form of more advisable government in Mexico and the nature of the relations that must exist between the State and the Church.

In this line, Abascal affirms: “democracy is the way that has chosen the international forces of the subversion to reach the absolute power with the restoration of the Communism, that is indeed the against-Church ''.

Later on, Abascal warns that liberal democracy is one ''trap'' and, therefore, the principle does not have to be accepted of which all the doctrines and religions have the same right to be spread and defended.

Abascal asked if the Church can adapt to '' deceptive system in itself '', as is the democracy, and accept it like good. He maintains that this is not possible, because the Catholics are imbuidos in the game of the democracy and so are separated that “no remedy can be tried nor by the route of the respect of the vote, by the deceit of the system that is in the hands of the propaganda ''.

He says that the force of the propaganda in a freedom regime from one day to the next changes to the mentality and the customs of the town.

“Without speaking of subjects of high policy nor of difficult theological speculations, we are not seeing it with the popular voting by acclamation in favor of the mini skirt, of the artificial control of the natality [contraception] and the free love?”, Abascal asks.

Abascal notices that the democracy has “remarkable vices of origin” and for that reason the Church does not have to be subject to a democratic regime.

At the end of his study, that the principal reason to vote in Mexico '' is for a decided Catholic reaction in intelligences, the customs and the institutions '' to restrain the Communism.

“Catholicism, affirms, is the unique force that can contain it and destroy it.” (Jornada.)

On a purely human level, good friends, late Carlos Abascal Carranza's analysis of Church-State relations, summarized by Jornada in 2005, is quite refreshing. It should be very inspiring to each of us to know that  the truths of the Catholic Church Social Teaching have been defended far more ably and eloquently by others elsewhere in the Americas in recent decades, including those of unquestioned personal virtue who were indeed able to use the residual Catholicism extant in Our Lady's country, Mexico, to hold public office in order to seek to plant seeds for the restoration of Christendom. The late Carlos Abascal Carranza called democracy a “farce,” and it is clear that the his 1973 legal thesis was aimed directly at the heart of Dignitatis Humanae, December 7, 1965. Someone fluent in Spanish would be doing a great service to Catholics worldwide by translating the text of that thesis into English.

Although Carlos Abascal Carranza's "practical" influence in Mexican politics was limited in its scope, he was nevertheless a defender of the Social Reign of Christ the King in a land where the very Mother of God herself appeared to seek the conversion of the entirety of the Americas to that Kingship of her Divine Son, the very land where thousands upon thousands of priests and consecrated religious and ordinary lay Catholics were put to death by the Masonic revolutionaries in the first decades of the Twentieth Century—with the full support and backing of the government of the United States of America from administrations of both organized crime families of naturalism (the Republicans and the Democrats). Carlos Abascal Carranza sought to plant a few seeds for the restoration of Christendom in a formerly Catholic country where the residue of the Faith is still strong in so many areas. That he was able to maintain the true Social Teaching of the Catholic Church despite the conciliar revolution is nothing other than a miracle of Our Lady's graces.

[Mind you, this discussion in support of the late Carlos Abascal Carranza's work in behalf of the Social Reign of Christ the King is not to indemnify any association that he maintained with the counterfeit church of conciliarism. That is for God alone to judge. It is clear, however, that Mr. Abascal Carranza was at odds with conciliarism's apostate view of Church-State relations and defended most publicly the perennial teaching of the Catholic Church concerning the Social Reign of Christ the King. It took me long enough to see the truth of our ecclesiastical situation, and I would like to think that my own work in behalf of the Social Reign of Christ the King in the two decades before I did come to recognize that those who defect from the Faith cannot hold ecclesiastical office legitimately was not invalidated entirely because of my self-induced blindness. It would be wrong, I believe, to denigrate Mr. Abascal Carranza's work validating the perennial teaching of the Catholic Church because he did not see the truth of the ecclesiastical situation before he died. He knows now. That is all that matters.]

Perhaps the most famous of recent defenders of the Social Reign of Christ the King, however, was the late Gabriel Garcia Moreno, President of Ecuador in South America, between August 10, 1869, and August 6, 1875. Consider the accomplishments, both spiritual and temporal, of this martyr for the Social Reign of Christ the King, during his second administration:

• Built the Main Seminary in Quito and Minor Dioceses in Ibarra, Riombamba and Loja.
• Brought the Mission Priests, called Lazarites, from France, so that they could be in charge of the Seminaries as teachers in the formation of the parish clergy.
• Organized the arrival of inspectors of the existing regular orders that had been established since colonial times in the hopes of reforming convent life.
• Brought the Sisters of Charity from France to manage the hospitals and orphanages.
• Brought the Sisters of Providence from Belgium for the education and care of orphan girls.
• Put the French Redemptorist Priests in charge of catechizing indigenous from the provinces of Chimborazo and Azuay in their native Quichua language.
• Entrusted the care and education of prostitutes to the French nuns of the Good Shepherd.
• Modernized the Studies of Medicine brining a surgeon and a clinical doctor from France to be professors in the Faculty.
• Created the Maternity Hospital under the direction of a French obstetrician.
• Began the famous Poly technical School bringing seven German Jesuit scholars as professors plus an Italian to teach the subjects of Architecture, Engineering, Machine Construction, Chemistry and Pharmacy, Metallurgy and Mining, Topography, Surveying, and Natural Sciences (Botany, Zoology, Geology, Meteorology, etc.).
• Constructed in the center of La Alameda Park, the Astronomical Observatory, providing it with the most precise instruments of that time.
• Established the Schools of Fine Arts and the National Conservatory of Music with Italian teachers and gave scholarships to Ecuadorian artists to go to Europe and perfect their knowledge.
• Initiated literacy for adults in barracks, jails and penitentiaries.
• Was the only governor to protest about the usurpation of the Pontifical States in 1871.
• Adopted the Decimal Metric System that had just been established in France.
• Established Standardized Schools for forming secular teachers, as well as indigenous teachers from Imbabura and Loja.
• Began construction of the Southern Railroad, called from Haguachi, under the direction of Engineer Kelly.
• Had the necessary material brought from Europe to set up telegraphic lines.
• Constructed 400 kilometers of country roads and 300 kilometers of highway.
• Ordered the dredging of the Guayas River and placing of lighthouses and buoys in the coasts to protect national navigation.
• Had Eucalyptus seeds brought from Australia.
• Created the Mortgage Bank for loans to farmers.
• Had the great project of bringing Benedictine Priests for administering a Model Farm and an Agriculture School, in the Canchacoto plateau.
• Projected the coming of ten thousands German Catholic families for colonizing the Amazon Region.
• Signed the executive order on the Decree of the Consecration of the Republic to the Sacred Heart of Jesus.
• Promulgated decrees of suppression for the vices of incest and alcoholism. (Francisco Salazar Alvarado, Encounter with History: Garcia Moreno, Catholic Leader of Latin America, published in the United States of America in 2006 by the Apostolate of Our Lady of Good Success, pp. 88-89.) 

You want a description of what Christendom, that is, the Social Reign of Christ the King, in today's world would look like, my friends?

You have it right here.

A concern for the spiritual welfare of citizens combined with an effort to improve the temporal conditions of these citizens in light of their Last End.

This is the sort of Catholic vision that the naturalists, most of whom have never heard of Gabriel Garcia Moreno or his many accomplishments, mock and compare with the theocracies of the Protestant Revolt and Mohammedanism.

This is the sort of Catholic vision that Joseph Ratzinger/Benedict XVI believes is impossible to restore as pluralism is, according to his own warped, Hegelian view of history, an "irreversible" fact of life.

This is the sort of Catholic vision that should inspire us to reject the empty-headed naturalists of the false opposites of the "right" and the "left" as we seek to plant the seeds for the Social Reign of Christ the King in our own families, starting with Home Enthronement of the Most Sacred Heart of Jesus and the Immaculate Heart of Mary.

Gabriel Garcia Moreno secured Ecuador's Consecration to the Most Sacred Heart of Jesus. The land that had been favored two centuries before with the apparitions of Our Lady of Good Success to Mother Mariana de Jesus Torres was favored by the presidency of a man who understand that the hearts of his citizens had to beat in unison with the Most Sacred Heart of Jesus:

The Consecration of Ecuador to the Sacred Heart of Jesus filled his religious and political opposition with fury.

Jesuit Father Manuel Jose Proano had written to the President a letter suggesting the possibility of the consecration, and the President responded in a letter, demonstrating his parallel thoughts.

The following are excerpts of the letter:

"There can be no more plausible idea nor more agreeable in sentiments this idea that stimulates me to promote in all sense the prosperity and happiness of the country, whose government has been entrusted to me by Divine Providence, providing it with the highest moral and religious perfection, which calls us to the practical utterance of Catholicism. I recognize the faith of the Ecuadorian people; and that faith imposes on me, the sacred duty of conserving their deposit intact, even if it were at the cost of my own life. I do not fear men, because God is much higher!... And if, in that time, it was the undeniable duty of every sincere son of the Church, to confirm the faith of the heart with the most explicit, re-iterated and solemn utterances of the lips, this doubtlessly true in the present period, when still among the believing people, the endemic illness of the century is weakness of character. I am hated, I am abhorred; but I, in the observance of our Father, Jesus, recognize myself as unworthy of such glory. I do not fear men, then, but I say: Is Ecuador a worthy offering for the Heart of the God-Man?... The Heart is holy, immaculate; and have we achieved enough moralization of the peoples?... Have we sanctified the domestic home?... Does justice reign in the Forum, peace in the families, harmony among the citizens, fervor in the churches?... The Heart of Jesus is the throne of Wisdom: and do the Ecuadorian people accept all His teachings, are they docile and submissive to this Divine teaching, do they receive and accept lovingly His inspirations, do they refuse all the errors of the century and overcome all present perversion of ideas?...I do not fear men, but I fear that this country is still not a worthy offering for the Heart of Jesus Christ. We ask the Lord with fervent prayers to send us saintly missionaries, tireless apostles; that at least fifty priests who are charitable and zealous to travel throughout all the territory, visit our peoples, without leaving any corner untouched, teach and practice the Gospel, and convert, and then present a people purified with divine blood and pure hearts to God; then, we will raise a new Church to the Divine Heart..." (Francisco Salazar Alvarado, Encounter with History: Garcia Moreno, Catholic Leader of Latin America, published in the United States of America in 2006 by the Apostolate of Our Lady of Good Success, pp. 94-96.) 

The Catholicity expressed by the late Gabriel Garcia Moreno in this letter is what should resonate deep—and very deep—into the heart and soul of every single Catholic on the face of this earth, including the "pluralistic" United States of America, as we refuse to make any compromise with the "errors of the century" and as we overcome with the graces sent to us by Our Lady "all present perversion of ideas."

Like Carlos Abascal Carranza's 1973 legal thesis, which was filled with the truths of the Holy Faith, the mind of Gabriel Garcia Moreno was filled only with Catholicism. Nothing else:

"There is no morality without Religion."

"All our small advances would be short-lived and untruthful, if we did not found the social order of our Republic on the Rock of the Catholic Church, always combated against yet always the conqueror."

"Our rapid progress will not serve for anything if the Republic does not advance daily in morality, in accordance with the reform of customs by the free action and salvation of the Catholic Church."

"I must confess, in all justice, that we owe everything to God, not only the growing prosperity of our small Republic, but also the means I employ for developing it, and even the desire that He has inspired me to work for HIs glory."

"Oh that God illuminate me, direct me in all things, and grant me the grace to die in defense of the Faith and Holy Church!"

"We will preserve the true Faith of our elders unharmed, even at the cost of our own life."

"The hope of every true Catholic must be founded, after God, on The Holy Virgin Mary."

"We who feel daily the effects of the continuous protection of Divine Providence; who see our incomes increased threefold in seventy-two percent, without new contributions, with actively continued spacious and comfortable communication roads, with public education developed progressively at all levels, with charitable organizations extended and multiplied to relieve the unfortunate and above all, with habits improved in accordance with the awakening of religious sentiment in the people, we are far from attributing to ourselves the merit we do not have, and recognize thankfully that we only owe to God the prosperity the Republic enjoys, since it constituted itself in 1869 as a Catholic nation."

"Hope would have abandoned me if I had not raised my eyes and heart to Heaven. . . ."

"The enemies of God and the Church can kill me; but GOD DOES NOT DIE!"

"If my enemies attack me for some crime I have committed, I ask their pardon and will try to mend my ways; but they conspire against me because I really love my Nation, because I try to save its most precious treasure--the Faith--, as I am and show myself to be the submissive son of the Church [...];  I must not, then, answer them any other thing than GOD DOES NOT DIE!"

"A true friend of liberty is he who tries to moralize his country; that he attempts to rectify social injustices and associates himself with good men to work tirelessly in favor of the Nation."

"The greatest enemies of our independence are licentiousness, demagogy and anarchy." (Francisco Salazar Alvarado, Encounter with History: Garcia Moreno, Catholic Leader of Latin America, published in the United States of America in 2006 by the Apostolate of Our Lady of Good Success, pp. 99-101.)

Gabriel Garcia Moreno did indeed pay with his life for his efforts to make Catholicism the one and only foundation of personal and social order in Ecuador. What did he say to the machete-wielding assassin, Faustino Rayo, as he, Moreno, staggered from the blows to the head that he received on the Feast of the Transfiguration of Our Blessed Lord and Saviour Jesus Christ, August 6, 1875:

"GOD DOES NOT DIE!" (Francisco Salazar Alvarado, Encounter with History: Garcia Moreno, Catholic Leader of Latin America, published in the United States of America in 2006 by the Apostolate of Our Lady of Good Success, p. 41.) 

Gabriel Garcia Moreno's martyrdom on behalf of the Social Reign of Christ the King produced the Consecration of Ecuador to the Immaculate Heart of Mary by the bishops of that country seventeen years later, in the year 1892. Paying homage to his fallen predecessor, President Luis Cordero Crespo ordered that a decree by the legislature of Ecuador also consecrated the country to the "Immaculate Heart of Mary, and recognizes the August Mother of God as the sublime Queen, Most Beloved Mother and special protector of this Republic" that was passed on August 5, 1892, be executed on August 6, 1892, the seventeenth anniversary of Gabriel Garcia Moreno's martyrdom. The Apostle of the Social Reign of the Sacred Heart of Jesus in Ecuador won from eternity the consecration of his beloved country to the Immaculate Heart of Mary.

Our Lady has given us many defenders of the Social Reign of Christ the King in the Americas. The late Carlos Abascal Carranza, whose immortal soul should be kept in our prayers, was one of these. He reiterated some of the themes of that thesis just a week before his death thirteen years ago on Tuesday, December 2, 2008. Gabriel Garcia Moreno was another. And so was the late Father Miguel Augustin Pro, S.J., who was put to death by the Masonic revolutionaries in Mexico on November 23 1927, saying to the members of the firing squad after he had kissed his Crucifix and "stood with his arms outstretched in the form of a cross:"

"May God have mercy on you. May God bless you. Lord, You now that I am innocent. With all my heart, I forgive my enemies." As the gendarmes took aim, in a firm, clear voice, he spoke his last words: "Viva Cristo Rey!"--"Long live Christ the King." (Ann Ball, [Blessed] Miguel Pro: 20th Century American Martyr, TAN Books and Publishers, 1996, p. 80.) 

Can Our Lady count on you and on me to be willing to lay down our lives in behalf of the Social Reign of Christ the King?

Can Our Lady count on us to make reparation of our sins and those of the whole world by offering to her Immaculate Heart with love and with joy all of our prayers and sufferings and humiliations and calumnies and mortifications and penances for the re-conversion of the Americas to the Catholic Faith?

Can Our Lady count on us to pray as many Rosaries each day as our states-in-life permit to the see the reign of error and deceit, foisted upon us by the forces of the Protestant Revolt and the rise of Judeo-Masonry with which the counterfeit church of conciliarism has made its "reconciliation," will end sooner rather than later as a result of the fulfillment of her Fatima Message? 

It is appropriate in this month of November, the month of the Poor Souls, to be focused on on death and how to prepare for a good one. The following words of Our Blessed Lord and Saviour Jesus Christ to Saint Bridget of Sweden remind us to accept whatever kind of death He chooses to send us and that it is no sign of reprobation for one who loves Him with his whole heart to die suddenly or even violently:

Christ's words to the bride explaining the meaning of a Christian death and in what way a person dies well or badly, and about how the friends of God should not be troubled if they see God's servants dying a harsh bodily death.

Chapter 40

The Son speaks: ”Do not be afraid, daughter: This sick woman will not die, for her works are pleasing to me.” When the woman did die, the Son said again: ”Do you see, daughter? What I told you was true: The woman is not dead, for her glory is great. The separation of body and soul is for the righteous no more than a dream, for they wake up to life eternal. That which should be called death is when the soul lives separated from the body in an eternal death.

There are many people who, while not mindful of the life to come, do wish to die a Christian death. Now, what does a Christian death mean, if not to die as I died: innocently, willingly, and patiently? Am I then contemptible because my death was contemptible and harsh? Or are my chosen ones foolish, because they had to bear contemptible sufferings? Or was this the will of fortune or did the movement of the stars cause it? Of course not. I and my chosen ones did indeed suffer harshly, but in order to show by word and example that the way to heaven is difficult, and in order to make people realize fully how necessary purification is for the wicked, seeing that the innocent elect suffered so greatly.

Know, then, that a person dies a contemptible and evil death when he dies while living a dissolute life and with the intention of sinning, when he has worldly success and desires to live for a long time but does not remember to give thanks to God. A person lives and dies happily who loves God with his whole heart, though he may be struck down by a despicable death or afflicted by a chronic illness, because his harsh death lessens his sins as well as the punishment for sin and increases his reward.

Look, I will remind you of two men, both of whom died a despicable and bitter death according to human opinion. Yet, if they had not received such a death through my great mercy, they would not have been saved. However, because the Lord does not twice smite the contrite of heart, both of them attained their crown.

This is why the friends of God should not be saddened if they suffer violent temporal pain or die a bitter death. It is a blessed thing to weep for a time and to be troubled in this world so as not to come to the heaviest purgatory, where there will be no escape and no more time for working.” (As found at St. Bridget (Birgitta) of Sweden - Prophecies and Revelations.)

Let us beg Our Lady for the graces we need to live holily so that we can be prepared to die a good death.

Remember, it is our divine election in the Baptismal font as disciples of Christ the King and His true Church that requires us to be defenders of the truth Faith who do not look for salvation in the princes on this world, in the children of men in who there is no salvation.

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.

All the Saints, pray for us.