Disruption Is Of The Very Essence of Modernism

Events in the world and in the counterfeit church of conciliarism are moving faster than my own ability to write about them. Indeed, dizzying is the only word to describe the pace of events at this time. The only way that I could keep pace with all that is going on now would be to find a facility to do some kind of daily audio recording on the events of each day. Lacking such a facility, however, all I can do is what I can as I am able.

Although I had planned to base an entire commentary on the socialist manifesto delivered by Robert McElroy, the conciliar "bishop" of San Diego, California, at the meeting of so-called "popular movements" in Modesto, People's Republic of California, on Saturday, February 18, 2017, the emphasis of this commentary is placed upon Rober McElroy's  total support for the late Joseph "Cardinal" Bernardin's "consistent ethic of life" (seamless garment) that is nothing other than a cover to teach Catholics that is morally acceptable to vote for rabid pro-abortion, pro-perversity candidates for public office if they support various statist schemes of income redistribution and government-controlled social enginering to provide "justice," end income inequality and protect the environment. 

It is enough for present purposes to refer to the following excerpt from McElroy's address seven days ago to the assembled throng of "community organizers" that met in Modesto, People's Republic of California:

After the panel yesterday, when the panelists were asked in one word how they would summarize their message, I tried to think, what is the “act” that summarizes how we must act in this moment?

Well now, we must all become disruptors. We must disrupt those who would seek to send troops into our streets to deport the undocumented, to rip mothers and fathers from their families. We must disrupt those who portray refugees as enemies rather than our brothers and sisters in terrible need. We must disrupt those who train us to see Muslim men, women and children as forces of fear rather than as children of God. We must disrupt those who seek to rob our medical care, especially from the poor. We must disrupt those who would take even food stamps and nutrition assistance from the mouths of children.

But we, as people of faith, as disciples of Jesus Christ, as children of Abraham, as followers of the Prophet Muhammad, as people of all faiths and no faith, we cannot merely be disruptors, we also have to be rebuilders.

We have to rebuild this nation so that we place at its heart the service to the dignity of the human person and assert what the American flag behinds us asserts is our heritage: Every man, woman and child is equal in this nation and called to be equal.

We must rebuild a nation in solidarity, what Catholic teaching calls the sense that all of us are the children of the one God, there are no children of a lesser god in our midst. That all of us are called to be cohesive and embrace one another and see ourselves as graced by God. We are called to rebuild our nation which does pay $15 an hour in wages, and provides decent housing, clothing and food for those who are poorest. And we need to rebuild our Earth, which is so much in danger by our own industries.

So let us see and judge and act.

Let us disrupt and rebuild in solidarity and peace.

And let us do God’s work. (Text of Robert McElroy's Address at Alinsky-Soros Meeting in Modesto, California.)

Although McElroy said much more in his address about "income inequality" and other matters of supposed "social justice," the appendix found at the end of Jorge Plays Tag Team With George Soros and Comrades suffices as a through refutation of assertions that have been mouthed repeatedly by the greatest disrupter known to man today, Jorge Mario Bergoglio, who conducts a daily masquerade as "Pope Francis," who encouraged attendees of "World Youth Day" in Rio di Janiero, Brazil, on July 27, 2013, to "make a mess" when they returned home:

“I want to tell you something. What is it that I expect as a consequence of World Youth Day? I want a mess. We knew that in Rio there would be great disorder, but I want trouble in the dioceses!” he said, speaking off the cuff in his native Spanish. “I want to see the church get closer to the people. I want to get rid of clericalism, the mundane, this closing ourselves off within ourselves, in our parishes, schools or structures. Because these need to get out!”  (Jorge Says To Make A Mess of Things.) 

Disorder and disruption are of the devil. There is nothing but order with the true God of Divine Revelation, the Most Blessed Trinity, which is why it is important to remember these words from the late Jewish Marxist revolutionary, excuse me, "community organizer," Saul Alinsky:

Opening page - Dedication

“Lest we forget at least an over-the-shoulder acknowledgment to the very first radical: from all our legends, mythology, and history... the first radical known to man who rebelled against the establishment and did it so effectively that he at least won his own kingdom — Lucifer.

"An organizer must stir up dissatisfaction and discontent... He must create a mechanism that can drain off the underlying guilt for having accepted the previous situation for so long a time. Out of this mechanism, a new community organization arises.... 

"The job then is getting the people to move, to act, to participate; in short, to develop and harness the necessary power to effectively conflict with the prevailing patterns and change them. When those prominent in the status quo turn and label you an 'agitator' they are completely correct, for that is, in one word, your functionto agitate to the point of conflict." p.117

11. "If you push a negative hard and deep enough, it will break through into its counterside... every positive has its negative."

12. "The price of a successful attack is a constructive alternative."

13. Pick the target, freeze it, personalize it, and polarize it.  In conflict tactics there are certain rules that [should be regarded] as universalities. One is that the opposition must be singled out as the target and 'frozen.'...

 "...any target can always say, 'Why do you center on me when there are others to blame as well?' When your 'freeze the target,' you disregard these [rational but distracting] arguments.... Then, as you zero in and freeze your target and carry out your attack, all the 'others' come out of the woodwork very soon. They become visible by their support of the target...'

"One acts decisively only in the conviction that all the angels are on one side and all the devils on the other." (Saul Alinsky's Rules for Radicals.)

Alinsky, a willing tool of the devil, thus identified how the adversary seeks to agitate men into hating the “other side.” This is the defining characteristic of all revolutions as each has been based in what can be called the “ideology of hatred,” starting with a fundamental hatred of God and all that He has revealed to us through His true Church, and Robert McElroy simply echoed his boss, Jorge Mario Bergoglio, in calling for social disruption during the president of Donald John Trump. It is not to indemnify the new president to point out that neither Bergoglio nor McElroy believed that Catholics should disrupt the policies of the pro-abortoin, pro-perversity statist named Barack Hussein Obama/Barry Soetoro.

Let us face facts: The "disruption" desired by the false "pontiff" and minions of his such as Robert McElroy is to fan the flames of conflict in behalf of statism and globalism. Part of this distruption involves placing those pesky "moral issues" on the back burner by means of a false moral equivalence more in accord witih the conciliar revolutionaries' personal ideological predilections.

Alas, those who seek to equate one of the four sins that cry out to Heaven for vengeance, willful murder, with socialist conceptions of "justice" are doing the work of the devil, not of God. The direct, intentional taking of innocent human life is always proscribed by the binding precepts of the Fifth Commandment and the Natural Law. To place the protection of the physical earth on the same level of innocent human life is indecent. It is pantheistic. It is the work of Antichrist. Indeed, everything about concliarism (warfare against the nature of dogmatic truth, the "new ecclesiology," the "new Mass," religious liberty, the denial of the Social Reign of Christ the King, episcopal collegiality, inter-religious dialogue and "prayer" services, the inversion of the ends proper to the Sacrament of Holy Matrimony) is the work of Antichrist and has been directly responsible for disrupting the lives of individuals, families, nations and the very world-at-large.

Yet it is that members of the "social justice" crowd such as Robert McElroy, Blase Cupich, Jaime Soto and the retired-but-ever-nefarious Roger Mahony have been carrying on the work of Joseph Bernardin in order to give Catholics complete license to support pro-aborts for public office because they are said to be "right" about matters that are left entirely to the free will of men to decide. The gravity of the direct, intentional taking of innocent human life must be denigrated in order to further deify the earth and empower statist control of the civil government. All of this, of couse, is done in the name of the "people."

History has shown us, however, that the "people," including the innocent preborn, suffer persecution and hopeless poverty in nations that practice any form of socialism, up to and including Marxism-Leninism, which is why Pope Pius XIwrote as follows about socialism in general and Marxism in particular.

We make this pronouncement: Whether considered as a doctrine, or an historical fact, or a movement, Socialism, if it remains truly Socialism, even after it has yielded to truth and justice on the points which we have mentioned, cannot be reconciled with the teachings of the Catholic Church because its concept of society itself is utterly foreign to Christian truth. . . .

120. If Socialism, like all errors, contains some truth (which, moreover, the Supreme Pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist. (Pope Pius XI, Quadragesimo Anno, May 15, 1931.)

Writing in Divini Redemptoris, which was issued on March 19, 1937, two days after he had issued his firm denunciation of Nazism, Mit Brennender Sorge, Pope Pius XI forbade Catholics to provide any kind of cooperation with Communism at any time for any reason:

See to it, Venerable Brethren, that the Faithful do not allow themselves to be deceived! Communism is intrinsically wrong, and no one who would save Christian civilization may collaborate with it in any undertaking whatsoever. Those who permit themselves to be deceived into lending their aid towards the triumph of Communism in their own country, will be the first to fall victims of their error. And the greater the antiquity and grandeur of the Christian civilization in the regions where Communism successfully penetrates, so much more devastating will be the hatred displayed by the godless. (Pope Pius XI, Divini Redemptoris, March 19, 1937.)

This condemnation of any kind of cooperation with Communism was reinterred by the Holy Office on July 1, 1949, the Feast of the Most Precious Blood of Our Blessed Lord and Saviour Jesus Christ, under the pontificate of our last true pope, Pope Pius XII:

This Sacred Supreme Congregation has been asked:  

1. whether it is lawful to join Communist Parties or to favour them;
2. whether it is lawful to publish, disseminate, or read books, periodicals, newspapers or leaflets which support the teaching or action of Communists, or to write in them;
3. whether the faithful who knowingly and freely perform the acts specified in questions 1 and 2 may be admitted to the Sacraments;
4. whether the faithful who profess the materialistic and anti-Christian doctrine of the Communists, and particularly those who defend or propagate this doctrine, contract ipso facto excommunication specially reserved to the Apostolic See as apostates from the Catholic faith.

The Most Eminent and Most Reverend Fathers entrusted with the supervision of matters concerning the safeguarding of Faith and morals, having previously heard the opinion of the Reverend Lords Consultors, decreed in the plenary session held on Tuesday (instead of Wednesday), June 28, 1949, that the answers should be as follows:

To 1. in the negative: because Communism is materialistic and anti-Christian; and the leaders of the Communists, although they sometimes profess in words that they do not oppose religion, do in fact show themselves, both in their teaching and in their actions, to be the enemies of God, of the true religion and of the Church of Christ; to 2. in the negative: they are prohibited ipso iure (cf. Can. 1399 of the Codex Iuris Canonici); to 3. in the negative, in accordance with the ordinary principles concerning the refusal of the Sacraments to those who are not disposed; to 4. in the affirmative.

And the following Thursday, on the 30th day of the same month and year, Our Most Holy Lord Pius XII, Pope by the Divine Providence, in the ordinary audience, granted to the Most Eminent and Most Reverend Assessor of the Sacred Office, approved of the decision of the Most Eminent Fathers which had been reported to Him, and ordered the same to be promulgated officially in the Acta Apostolicae Sedis. 

Given at Rome, on July 1st, 1949. (As found at Decree Against Communism.)

As explained six months ago in "He Speaks Like A Leftist", Jorge Mario Bergoglio can ignore these papal condemnations because he is a fellow-traveler with Marxists. This is why he has been so chummy with the late Fidel Alejandro Castro Ruz his brother, Raoul, and it is why he is preparing to complete the sell-out of the underground Catholics in Red China. This sell-out is not, as the retired conciliar "archbishop" of Hong Kong, Joseph "Cardinal" Zen," has stated, because Bergoglio is naive. Not at all. Bergoglio believes that statists can do no wrong and that Catholics who resist Communist mass murderers are the problem, not defenders of the Catholic Faith in loyalty to what they have believed to be true and legitimate Successors of Saint Peter. This was all covered thoroughly nearly a year ago in Still Selling the Rope After All These Years, part two.

Rather than oppose Communism or even denounce the ongoing atrocities against "counter-revolutionaries" and the innocent preborn in Red China, Cuba and Vietnam, Jorge Mario Bergoglio and minions of his such as Robert McElroy promote Marxism-Leninism under the guise of "globalism," an all-encompassing ideology that promotes every moral aberration imaginable while castigating those who hold fast to the immutable truths of the Holy Faith despite their own sins and failings:

“But what is scandal? Scandal is saying one thing and doing another; it is a double life, a double life. A totally double life: ‘I am very Catholic, I always go to Mass, I belong to this association and that one; but my life is not Christian, I don’t pay my workers a just wage, I exploit people, I am dirty in my business, I launder money…’ A double life. And so many Christians are like this, and these people scandalize others. How many times have we heard – all of us, around the neighbourhood and elsewhere – ‘but to be a Catholic like that, it’s better to be an atheist.’ It is that, scandal. You destroy. You beat down. And this happens every day, it’s enough to see the news on TV, or to read the papers. In the papers there are so many scandals, and there is also the great publicity of the scandals. And with the scandals there is destruction.” (Jorge Says Some Catholics Should Be Atheists Because of A "Double-Life".)

Jorge is the master of inventing straw men to knock down in order to justify himself before men. This reprobate refers to nameless Catholics in order to lump all those who are scandalized by his embrace of false religions and his reaffirmation of hardened sinners in lives that can lead only to eternal perdition. He is a better insult artist than the late Jack E. Leonard and the still-performing Don Rickles except than he, Bergoglio really believes that the insults he throws around are true.

After all, how many of the world's Catholics who reject his revolutionary agenda, which is that of the revolution begun by Angelo Roncalli/John XXIII when he issued the call for the "Second" Vatican Council on January 25, 1959, the Feast of the Conversion of Saint Paul the Apostle and the Commemoration of Saint Peter, own firms where they might be in a position to "exploit" their employees, and how many Catholics who are such enterpreneurs actually do this? 

No, much like former president Barack Hussein Obama/Barry Soetoro and the rest of the organized crime family of the false opposite of the naturalist "left," Jorge Mario Bergoglio lives in a bubble of socialist myths and Modernist canards that have nothing to to do with reality. Jorge is a class-warfare warrior who makes as much a mockery of the truth on the natural level as he does on the supernatural. 

It is, however, a little interesting that Senor Jorge should say that "hypocritical" Catholics are better off as atheists as he happens to like atheists such as Eugenio Scalfari and the Castro brothers, et al. and believes that we will "meet one another there," although he did not specify exactly "where" might be: 

"The Lord has redeemed all of us, all of us, with the Blood of Christ: all of us, not just Catholics. Everyone! ‘Father, the atheists?’ Even the atheists. Everyone! And this Blood makes us children of God of the first class! We are created children in the likeness of God and the Blood of Christ has redeemed us all! And we all have a duty to do good. And this commandment for everyone to do good, I think, is a beautiful path towards peace. If we, each doing our own part, if we do good to others, if we meet there, doing good, and we go slowly, gently, little by little, we will make that culture of encounter: we need that so much. We must meet one another doing good. ‘But I don’t believe, Father, I am an atheist!’ But do good: we will meet one another there.

“Doing good” the Pope explained, is not a matter of faith: “It is a duty, it is an identity card that our Father has given to all of us, because He has made us in His image and likeness. And He does good, always.” (Culture of encounter is the foundation of peace.)  

An article from May 16, 2013, Francis Do-Right, explained the heretical nature of the false "pontiff's" about "doing so" is all that is needed to "meet one another there." In light of his more recent comments at his daily Ding Dong School Of Apostasy in the Casa Santa Marta, it would appear that the papal pretender believes that Catholics who believe everything contained in the Sacred Deposit of Faith but who fall short of spiritual perfection because of the vagaries of fallen human nature are less worthy of respect than are his beloved atheists who "do good" by means of the confiscation of private property to enable statists to create the more "just" society.

The irony, of couse, is inescapable: the Argentine Apostate and his minions want to disrupt the just laws of nations that are meant to secure their own borders while embracing those who are said to be "socially just" because they are enablers of those who break such just laws.

To wit, consider once again how Bergoglio has given his personal support to the Italian woman who is said to be the "Margaret Sanger of Italy," Emma Bonino, who is member of the Bilderberg Group and is an associate of the aforementioned agent of Antichrist named George Soros:

He also named former foreign minister Emma Bonino, ex-Italian president Giorgio Napolitano, and Lampedusa Mayor Giusi Nicolini as the country's "forgotten greats" for their selfless dedication to building bridges with Africa, to serving Italy, and to upholding the rights of refugees. (See Jorge Praises Feminist Pro-Abortion Radical Emma Bonino as one of Italy’s “Great Ones”.)  

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Monsignore Ignacio Barreiro, the director of the Rome office of Human Life International, told LifeSiteNews.com the appointment is deeply concerning. “Some cabinet positions are token, but not the Foreign Minister,” he said. 

In that position Bonino, a strong supporter of the “European Project” of a federalist European superstate, will have inordinate influence at the European and international level. “More than one diplomat is dismayed at having Bonino as their boss,” Barreiro added. 

When the dust settled on Italy’s chaotic general election in February, the nation found itself with no government and a hung parliament. The crisis was not resolved until last week when Enrico Letta was confirmed as President of the Council of Ministers of Italy. His 22-member cabinet was sworn in on April 28th. 

After her unsuccessful bid in 2010 for the governorship of Lazio, the region of the Roman capital, Bonino resurfaced in February this year, running for President of the Republic, supported by then-Prime Minister Mario Monti. After the re-election of Giorgio Napolitiano as head of state, many Italians were surprised to see her appointment as Foreign Minister.

Critics on the right have been perplexed by Bonino’s inclusion in the cabinet and in such a prominent post, saying that her inclusion is mark of “inconsistency” in the present government. 

Bonino’s appointment, Barreiro said, is “a problem of coherence”. “If you look at the coalition that has voted to put her in, it’s made of Catholics,” he said. 

A member of the International Bilderberg Group and a protégé of billionaire internationalist George Soros, Bonino was a Member of the European Parliament and of the Italian Senate, and served as Minister of International Trade from 2006 to 2008. She served on the executive committee of the International Crisis Group that created the International Criminal Court. 

During her time as a Deputy, Bonino campaigned for loosening of divorce laws, and the legalization of abortion and drugs. As a leading anti-clericalist, she has been a fervent adversary of the influence of the Catholic Church in Italian politics.  

The Italian Radical Party, to which Bonino belongs, has been a fixture on the extreme left of Italian politics since its founding in 1970s. Described as “libertarian” in the American model on economic issues, its social policies include support for abortion, same-sex “marriage,” legal euthanasia, artificial insemination, embryonic stem cell research, abolition of capital punishment and the legalization of “soft drugs.” 

Msgr. Barreiro, a lawyer and former diplomat at the UN, noted that many in Italy have questioned the huge influence of the Radicals on politicians of other parties. 

“The Radicals have an enormous influence but with very few votes. They have an undue ability to put pressure on other politicians that is totally disproportionate to their numbers,” he said. 

Bonino’s past as an abortionist has not failed to keep up with her. An editorial in Romagiornale.it responded to her bid for the presidency in early April with, “A woman who has trampled all moral and juridical law, including the suppression of more than 10,000 lives, can fill the role of the highest office of the Italian State? This question is a must in the days of the end of the mandate of [President] Napolitano.” 

(Bonino is an abortion worshipper and has admitted to conducting 10,141 abortions! Both links found on the most recent Novus Ordo Watch Wire Digest.) 

That is quite an impressive pro-abortion resume, and one that can lead this poor woman to one place only if she does not repent before she dies: eternal damnation. Bergoglio may praise such a killer because of her alleged work with refugees, but such praise will damn them both to hell for all eternity as he, believing himself to be the Vicar of Our Lord Jesus Christ on earth, has a duty to condemn her baby-killing, the debt of which she owes God, of course, is not canceled out by any good she may have done for "humanitarian" reasons.  Once again, contrast Bergoglio's and Robert McElroy words of praise of pro-abortion politicians for their alleged "good works" of statism and open borders with how Pope Pius XI described such individuals in Casti Connubii, December 31, 1930:  

Those who hold the reins of government should not forget that it is the duty of public authority by appropriate laws and sanctions to defend the lives of the innocent, and this all the more so since those whose lives are endangered and assailed cannot defend themselves. Among whom we must mention in the first place infants hidden in the mother's womb. And if the public magistrates not only do not defend them, but by their laws and ordinances betray them to death at the hands of doctors or of others, let them remember that God is the Judge and Avenger of innocent blood which cried from earth to Heaven. (Pope Pius XI, Casti Connubii, December 31, 1930.) 

Even the thought of using such language is foreign to the "merciful" mind of the wicked Modernist from Argentina and his stooges who spoke of the need for "disruption" at that conference of Soros-bought-and-paid-for Alinskyites a week ago in Modesto, People's Republic of California.  

Jorge Mario Bergoglio and his fellow Jacobins/Bolsheviks within the counterfeit church of conciliarism believe that while the slaughter of the innocent preborn is regrettable, the more urgent threats to their mythical “better” world are to be found in such things as open borders, youth unemployment, opposing the death penalty—both as a precept of the Natural Law and in in its imposition upon those convicted of heinous crimes after due process of law, protecting the environment, showing “mercy” to unrepentant sinners who desire to be reaffirmed in their lives of impurity, whether natural or unnatural, and ending “income inequality.” 

Robert McElroy, for instance, a Bergoglio appointee, has been as "welcoming" to those who base their human self-identification on the sin of Sodom as he, Bergoglio, has been:  

SAN DIEGO, California, November 28, 2016 (LifeSiteNews) — San Diego Bishop Robert McElroy is calling on his city's priests to embrace "LGBT families," and to allow divorced and remarried Catholics to receive Communion in certain cases. 

Following a much-hyped diocesan synod on the family last month, Bishop McElroy encouraged priests to publish a diocesan notice in their bulletins saying the Church will "assist those who are divorced and remarried and cannot receive an annulment to utilize the internal forum of conscience in order to discern if God is calling them to return to the Eucharist." 

"The Synod proposed a spirituality of family life which is deeply inclusive," and embraces "LBGT families," the statement went on to say. "During the coming months Bishop McElroy will be working with a committee of synod delegates who will focus on the implementation of these goals."

The statement, which multiple sources confirmed the bishop sent to priests of the diocese, has appeared in at least three San Diego parish bulletins and is one of the most liberal interpretations by a U.S. bishop of the pope's controversial exhortation Amoris Laetitia

The “internal forum” is the process by which a “remarried” couple living in a state the Church considers adultery may “discern,” usually with the help of a priest, whether they may receive Holy Communion. This is at odds with the Church’s perennial teaching on sexual morality and the Sacraments, which stipulates that only the divorced and remarried who live abstinently as “brother and sister” may be admitted to the Sacraments.

The notion that couples who are in sexual relationships with individuals other than their valid spouse--adultery--may decide they are eligible to receive the Sacraments anyway has long been condemned by the Church, including by Pope St. John Paul II in his apostolic exhortation Familiaris Consortio. In the wake of Amoris Laetitia, it has again been condemned by numerous Church experts, including a renowned philosopher and close friend of Pope St. John Paul II as "completely inappropriate" and a potential “pastoral catastrophe." Cardinalsbishopstheologians, and other prelates have raised questions about how Amoris Laetitia should be interpreted, reiterating that the "internal forum" could lead to sacrilege and scandal. The Catholic Church teaches that the Eucharist is the literal body, blood, soul, and divinity of Jesus Christ and therefore in principle only allows Catholics who have repented of and confessed serious sins (Catholics in a "state of grace") to receive Holy Communion.

The Diocese of San Diego's full statement is below:

On the weekend of October 30-31, the diocese of San Diego held the first diocesan synod in the nation of the theme of marriage and family life outlined in Pope Francis' encyclical on The Joy of Love. A synod brings together representatives of the entire Catholic community in a diocese for dialogue, deliberation, prayer and decision making.

For our synod here in San Diego, every parish had a delegate, as well as the university communities, theological faculties and members of the diocesan pastoral staff. These delegates included priests, religious sisters, mothers, fathers, deacons, and young adults of every culture and language.

The deliberations at the synod pointed to the need for renewed dedication of married couples toward embracing the depth, permanence, sanctity and sacrifice which lie at the heart of the Catholic conception of marriage. The discussions emphasized the need to make a spirituality of marriage and family life more available to our parishioners, especially to young couples who often find it less automatic to bring prayer and the Gospel into their marriage and role as parents.

The Synod pointed to the need to invite young couples lovingly, non-judgmentally and energetically into Catholic marriage and to provide mentors for them. The delegates spoke movingly to the need for the Church to reach out to divorced men and women at every moment of their journey, to support them spiritually and pastorally, to help them move through the annulment process, and to assist those who are divorced and remarried and cannot receive an annulment to utilize the internal forum of conscience in order to discern if God is calling them to return to the Eucharist.

Finally, the Synod proposed a spirituality of family life which is deeply inclusive: embracing mothers and fathers beautifully bonded in their married love and the love of their children, as well as single parents, those who are widowed, our many military families where deployment brings great stress, LBGT families, families which deportation has split and families with members who have special needs. During the coming months Bishop McElroy will be working with a committee of synod delegates who will focus on the implementation of these goals. It is our hope that through this initiative the grace of married and family life will be profoundly deepened. 

 

The synod recommended that in providing “authentic pastoral support for those who are divorced,” the diocese “provide formation in the areas of conscience formation and the Internal Forum, not only to implement the pathway to sacramental participation outlined in the Joy of Love but even more fundamentally to illuminate a core element of Christian discipleship itself.” (McElroy Welcomes Hardened Sinners who have no intention of reforming their lives)

Hardened sinners should be welcomed into the confessional to make an integral confession of their sins to a true priest if they have are sincerely sorry for offended God and if they have the desire to amend their lives in cooperation with the graces won for them and for the many by the shedding of every single drop of the Most Precious Blood of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, as they flow through the loving hands of Our Lady, she who is the Mediatrix of All Graces. Revolutionaries such as Bergolgo and McElroy, however, act as though it is a "sin" against "mercy" to exhort sinners to reform their lives. McElroy even wants what he thinks is the Catholic Church to apologize to those who practice the sin of Sodom and also celebrate it as a human "right":

SAN DIEGO, California, July 6, 2016 (LifeSiteNews) — San Diego Bishop Robert McElroy celebrated Pope Francis’ call for Christians to apologize to gays and suggested the Catholic Church consider changing how it refers to same-sex attraction and homosexual acts.

McElroy’s comments were published June 30 in an interview with the Jesuit magazine America.

“I think [the Pope’s call for an apology] opens up a very helpful pathway to dialogue and hopefully healing,” McElroy said. “What we need to project in the life of the church is ‘You are part of us and we are part of you.’ [LGBT Catholics] are part of our families.”

After the Orlando terrorist attack on a gay nightclub, McElroy called on Catholics to “combat” the “anti-gay prejudice that exists in our Catholic community and in our country.”

In the America interview, McElroy reiterated his assertion that such an animus exists among Catholics and blamed it on a lack of understanding of Church doctrine.

“My own view is that much of the destructive attitude of many Catholics to the gay and lesbian community is motivated by a failure to comprehend the totality of the church’s teaching on homosexuality,” he said.

The Catechism of the Catholic Church teaches that those with same-sex attraction “must be accepted with respect, compassion, and sensitivity” and “every sign of unjust discrimination in their regard should be avoided” (CCC 2358).

The Catechism also teaches: “Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that ‘homosexual acts are intrinsically disordered.’ They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved” (CCC 2357).

In a poignant and heart-wrenching piece responding to the claim that the Church should apologize to homosexuals, actively gay man turned devout Catholic Joseph Sciambra wrote that the Church should apologize — to all of the people who have been deceived by unfaithful priests into believing the homosexual lifestyle is acceptable or healthy and for an ambiguous 1997 document from the U.S. bishops that failed to address the issue in a truly pastoral way.

“Dear Pope Francis: apologize for bad catechesis, for bad pastoral programs, for bad priests, and for the apathetic Bishops who do nothing to correct them,” Sciambra wrote. “As for the long dead who passed from this life, far too young, because no one ever bothered to tell them the Truth – no amount of apologizing will ever bring them back.”

McElroy told America that the Church should use “inclusive, embracing,” and “pastoral” language when referring to the same-sex attracted and sexual acts between people of the same sex.

Labeling homosexual acts as “intrinsically disordered,” as the Catechism does, is “very destructive language that I think we should not use pastorally,” McElroy said.

The Catechism of the Catholic Church never labels individuals “disordered.” It makes clear distinctions between a person (who is never “disordered”), his or her sexual attractions (which may be “intrinsically disordered” if they are contrary to natural law, but are not considered sinful in and of themselves), and his or her sexual acts (which may be “intrinsically disordered”). 

The Catechism also labels lust a “disordered desire,” masturbation “an intrinsically and gravely disordered action,” and rape an “intrinsically evil act” (CCC 2351 – 2352CCC  (McElory Supports "Apology to Peverted Deviants.)

Leaving aside Lifesite News's reliance upon the misnamed Catechism of the Catholic Church, it is enought to note that neither Bergoglio nor McElroy believe that is their duty to denounce the sin of Sodm as repugnant in the sight of the true God of Divine Revelation, the Most Blessed Trinity. These disrupters, if you will, will do anything, up to and including relativizing the entirety of Divine Revelation while throwing stone after stone at those Catholics who accept the Sacred Deposit of Faith en toto, rather than to "offend" hardened sinners.

Well, this will make those steeped in unrepentant sins of perverse vice against the binding precepts of the Sixth and Ninth Commandments unhappy and quite angry. Our Lord, however, did not become Man in Our Lady’s Virginal and Immaculate Womb by the power of God the Holy Ghost to reaffirm hardened sinners in their lives of sin.

Faithful to Him, Saint Paul the Apostle was moved by God the Holy Ghost to write these words in his Epistle to the Romans that have been quoted many times on this website:

Wherefore God gave them up to the desires of their heart, unto uncleanness, to dishonour their own bodies among themselves. Who changed the truth of God into a lie; and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use against which is their nature.

And in like manner, the men also, leaving the natural use of the women, have burned in their lusts one towards another, men with men working that which is filthy, and receiving in themselves the recompense which was due to their error.

And as they liked not to  have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient; being filled with all iniquity, malice, fornication, avarice, wickedness, full of envy, murder, contention, deceit, malignity, whisperers, detractors, hateful to God, contumelious, proud, haughty, inventors of evil things, disobedient to parents, foolish, dissolute, without affection, without fidelity, without mercy.

Who, having known the justice of God, did not understand that they who do such things are worthy of death; and not only they that do them, but they also that consent to them that do them.  (Romans 1: 24-32)

Should what Jorge Mario Bergoglio and Robert McElroy believe to be the Catholic Church “apologize” for the way that Saint Paul the Apostle, chosen out of time by Our Blessed Lord and Saviour Jesus Christ Himself to be the Apostle to the Gentiles, denounced practitioners of moral depravity?

Is Saint Peter Damian, who feast was celebrated two days ago, Thursday, February 23, 2017, in need of rebuke by Jorge and Diarmuid for having written the following about pestilential clergy who would caught up in this terrible vice of sodomy? (Text found in Mrs. Randy Engel’s The Rite of Sodomy.)

According to Damian, the vice of sodomy "surpasses the enormity of all others," because: 

"Without fail, it brings death to the body and destruction to the soul. It pollutes the flesh, extinguishes the light of the mind, expels the Holy Spirit from the temple of the human heart, and gives entrance to the devil, the stimulator of lust. It leads to error, totally removes truth from the deluded mind ... It opens up hell and closes the gates of paradise ... It is this vice that violates temperance, slays modesty, strangles chastity, and slaughters virginity ... It defiles all things, sullies all things, pollutes all things ... This vice excludes a man from the assembled choir of the Church ... it separates the soul from God to associate it with demons. This utterly diseased queen of Sodom renders him who obeys the laws of her tyranny infamous to men and odious to God... She strips her knights of the armor of virtue, exposing them to be pierced by the spears of every vice ... She humiliates her slave in the church and condemns him in court; she defiles him in secret and dishonors him in public; she gnaws at his conscience like a worm and consumes his flesh like fire. ... this unfortunate man (he) is deprived of all moral sense, his memory fails, and the mind's vision is darkened. Unmindful of God, he also forgets his own identity. This disease erodes the foundation of faith, saps the vitality of hope, dissolves the bond of love. It makes way with justice, demolishes fortitude, removes temperance, and blunts the edge of prudence. Shall I say more?"

No, dearest St. Peter Damian, I think not.

Like every saint before him, and every saint that will ever come after him, St. Peter Damian exhorts the cleric caught in the vice of sodomy to repent and reform his life and in the words of the Blessed Apostle Paul, "Wake up from your sleep and rise from the dead, and Christ will revive (enlighten) you." (Eph 5:14) In a remarkable affirmation of the Gospel message, he warns against the ultimate sin of despairing of God's mercy and the necessity of fasting and prayer to subdue the passions:

"... beware of drowning in the depths of despondency. Your heart should beat with confidence in God's love and not grow hard and impenitent, in the face of your great crime. It is not sinners, but the wicked who should despair; it is not the magnitude of one's crime, but contempt of God that dashes one's hopes."

Then, in one of the most beautiful elocutions on the grandeur of priestly celibacy and chastity ever written, Damian reminds the wayward cleric or monk of the special place reserved in Heaven for those faithful priests and monks who have willingly forsaken all and made themselves eunuchs for Christ's sake. Their names shall be remembered forever because they have given up all for the love of God, he says.

One of the very interesting historical sidebars to Damian's treatise is that he made no preference to the popular practice of distinguishing "notorious" from "non-notorious" cases of clerical immorality--a policy which can be traced back to the 9th century and the canonical reforms on ecclesiastical and clerical discipline by the great German Benedictine scholar and Archbishop of Mainz, Blessed Maurus Magnentius Rabanus (776?-856). Under this policy, the removal of clerics found guilty of criminal acts including sodomy, depended on whether or not his offense was publicly known, or was carried out and confessed in secret.

In cases that had become "notorious," the offending cleric was defrocked and/or handed over to the secular authorities for punishment. But if his crime was known only to a few persons such as his confessor or religious superior, the offending cleric was privately reprimanded, served a penance and then was permitted to continue at his post, or transferred to a similar post in a different diocese. Given the aggressive and predatory nature of the vice of sodomy, it is highly likely that such a policy contributed to, rather than inhibited, sodomical practices among clerics and religious between the mid-800s and the early 1000s. In any case, it was unlikely that Damian, who openly expressed his condemnation of too lenient canonical regulations related to the punishment of clerical sodomites and was so judicious in preserving the integrity of the priesthood and religious life, would have approved such a policy.

Saints are realists, which is no doubt why St. Peter Damian anticipated that his "small book" which exposes and denounces homosexual practices in all ranks of the clergy including the hierarchy, would cause a great commotion in the Church. And it did.

In anticipation of harsh criticism, the holy monk puts forth his own defense as a 'whistle-blower'. He states that his would-be critics will accuse him of "being an informer and a delator of my brother's crimes," but, he says, he has no fear of either "the hatred of evil men or the tongues of detractors."

Dear, dear reader, the words of St. Peter Damian that come thundering down to us through the centuries at a time in the Church when many shepherds are silent while clerical wolves, some disguised in miters and brocade robes, devour its lambs and commit sacrilege against their own spiritual sons:

... I would surely prefer to be thrown into the well like Joseph who informed his father of his brothers' foul crime, than to suffer the penalty of God's fury, like Eli, who saw the wickedness of his sons and remained silent. (Sam 2:4) ... Who am I, when I see this pestilential practice flourishing in the priesthood to become the murderer of another's soul by daring to repress my criticism in expectation of the reckoning of God's judgement? ... How, indeed, am I to love my neighbor as myself if I negligently allow the wound, of which I am sure he will brutally die, to fester in his heart? ... "So let no man condemn me as I argue against this deadly vice, for I seek not to dishonor, but rather to promote the advantage of my brother's well-being. "Take care not to appear partial to the delinquent while you persecute him who sets him straight. If I may be pardoned in using Moses' words, 'Whoever is for the Lord, let him stand with me.' (Ezek 32:26)"   

As he draws his case against the vice of clerical sodomy to a close, St. Peter Damian pleads with another future saint, Pope Leo IX, urging the Vicar of Christ to use his office to reform and strengthen the decrees of the sacred canons with regard to the disposition of clerical sodomites including religious superiors and bishops who sexually violate their spiritual sons.

Damian asks the Holy Father to "diligently" investigate the four forms of the vice of sodomy cited at the beginning of his treatise and then provides him (Damian) with definitive answers to the following questions by which the "darkness of uncertainty" might be dispelled and an "indecisive conscience" freed from error:   

1) Is one who is guilty of these crimes to be expelled irrevocably from holy orders?  

2) Whether at a prelate's discretion, moreover, one might mercifully be allowed to function in office?

3) To what extent, both in respect to the methods mentioned above and to the number of lapses, is it permissible to retain a man in the dignity of ecclesiastical office?

4) Also, if one is guilty, what degree and what frequency of guilt should compel him under the circumstances to retire?  

Damian closes his famous letter by asking Almighty God to use Pope Leo IX's pontificate "to utterly destroy this monstrous vice" that a prostrate Church may everywhere rise to vigorous stature." (Mrs. Randy Engel, The Rite of Sodomy, pp. 53-55)

Do Jorge Mario Bergoglio or Robert McElroy want to destroy this monstrous vice?

Hardly.

They want to befriend those who are attracted to and/or practice it and to see it "mainstreamed" in society, which is pretty much a fait accompli these days.

By contrast, consider how Pope Leo IX responded to the report presented to him by Saint Peter Damian:

The approximate date that Damian delivered the Book of Gomorrah to Pope Leo IX is generally held to be the second half of the first year of the pontiff's reign, i.e., mid-1049, although some writers put the date as late as 1051. We do know, absolutely, that the Pope did respond to Damian's concerns, as that response in the form of a lengthy letter (JL 4311; ItPont 4.94f., no.2) is generally attached to manuscripts of the work.


Pope Leo IX opens his letter to "his beloved son in Christ, Peter the hermit," with warm salutations and a recognition of Damian's pure, upright and zealous character. He agrees with Damian that clerics, caught up in the "execrable vice" of sodomy "verily and most assuredly will have no share in his inheritance, from which by their voluptuous pleasures they have withdrawn. " Such clerics, indeed profess, if not in words, at least by the evidence of their actions, that they are not what they are thought to be," he declares.


Reiterating the category of the four forms of sodomy that Damian lists, [59] the Holy Father declares that it is proper that by "our apostolic authority" we intervene in the matter so that "all anxiety and doubt be removed from the minds of your readers".


"So let it be certain and evident to all that we are in agreement with everything your book contains, opposed as it is like water to the fire of the devil," the Pope continues. "Therefore, lest the wantonness of this foul impurity be allowed to spread unpunished, it must be repelled by proper repressive action of apostolic severity, and yet some moderation must be placed on its harshness," he states.


Next, Pope Leo IX gives a detailed explanation of the Holy See's authoritative ruling on the matter.


In light of divine mercy, the Holy Father commands, without contradiction, that those who, of their own free will, have practiced solitary or mutual masturbation or defiled themselves by interfemoral coitus, but who have not done so for any length of time, nor with many others, shall retain their status, after having "curbed their desires" and "atoned for their infamous deeds with proper repentance".

However, the Holy See removes all hope for retaining their clerical status from those who alone or with others for a long time, or even a short period with many, "have defiled themselves by either of the two kinds of filthiness which you have described, or, which is horrible to hear or speak of, have sunk to the level of anal intercourse."


He warns potential critics, that those who dare to criticize or attack the apostolic ruling stand in danger of losing their rank. And so as to make it clear to whom this warning is directed, the Pope immediately adds, "For he who does not attack vice, but deals with it lightly, is rightly judged to be guilty of his death, along with the one who dies in sin."


Pope Leo IX praises Damian for teaching by example and not mere words, and concludes his letter with the beautiful hope that when, with God's help, the monk reaches his heavenly abode, he may reap his rewards and be crowned, "Ö in a sense, with all those who were snatched by you from the snares of the devil."


Clearly, on the objective immorality of sodomical acts, both Damian and Pope Leo IX were in perfect accord with one another. However, in terms of Church discipline, the pope appears to have taken exception with Damian's appeal for the wholesale deposition of all clerics who commit sodomical acts. I say, appears, because I believe that even in the matter of punishing known clerical offenders, both men were more in agreement than not.


Certainly, Damian, who was renown for his exemplary spiritual direction of the novitiates and monks entrusted to his care, was not unaware of certain mitigating circumstances that would diminish if not totally remove the culpability of individuals charged with the crime of sodomy.

For example, as with certain clerical sex abuse cases that have come to light today involving the Society of St. John and the Legionaries of Christ, which the Holy See has yet to investigate, some novices or monks may have been forced or pressured by their superiors to commit such acts. No doubt, it is circumstances such as these that prompted Pope Leo IX to use the term, "who of his own free will" in describing a cleric guilty of sodomy. Also among the four varieties of sodomy Damian discusses in his treatise, he states that interfemoral and anal coitus are to be judged more serious than solitary or mutual masturbation.


All in all, what this writer found to be most remarkable about the pope's letter to Damian, was the absolutist position Pope Leo IX took concerning the ultimate responsibility of the offending cleric's bishop or religious superior. If the latter criticized or attacked this apostolic decree, he risked losing his rank! Prelates who fail to "attack vice, but deal lightly with it," share the guilt and sentence of the one who dies in sin, the pope declared. (Mrs. Randy Engel, The Rite of Sodomy, pp. 57-58)

Writing five hundred years after Saint Peter Damian and Pope Leo IX, Pope Saint Pius V explained the just penalty due clerics caught in the act of unnatural vice:

That horrible crime, on account of which corrupt and obscene cities were destroyed by fire through divine condemnation, causes us most bitter sorrow and shocks our mind, impelling us to repress such a crime with the greatest possible zeal.

Quite opportunely the Fifth Lateran Council [1512-1517] issued this decree: "Let any member of the clergy caught in that vice against nature . . . be removed from the clerical order or forced to do penance in a monastery" (chap. 4, X, V, 31). So that the contagion of such a grave offense may not advance with greater audacity by taking advantage of impunity, which is the greatest incitement to sin, and so as to more severely punish the clerics who are guilty of this nefarious crime and who are not frightened by the death of their souls, we determine that they should be handed over to the severity of the secular authority, which enforces civil law.

Therefore, wishing to pursue with the greatest rigor that which we have decreed since the beginning of our pontificate, we establish that any priest or member of the clergy, either secular or regular, who commits such an execrable crime, by force of the present law be deprived of every clerical privilege, of every post, dignity and ecclesiastical benefit, and having been degraded by an ecclesiastical judge, let him be immediately delivered to the secular authority to be put to death, as mandated by law as the fitting punishment for laymen who have sunk into this abyss. (Pope Saint Pius V,Horrendum illud scelus, August 30, 1568.)

Death, not "brotherhood" and "mainstreaming" for the sake of "inclusivity," was what Pope Saint Pius V, faithful to the teaching of Saint Paul the Apostle in his Epistle to the Roman cited above, believed should be imposed on the clergy as well as the laity who were caught in "such an execrable crime" that caused him "such better sorrow" shocked his papal mind as he sought to "repress such a crime with the greatest possible zeal."

Jorge Mario Bergoglio/Francis and others in the conciliar structures want to provide "brotherhood" and "acceptance."

Just a slightly different approach, wouldn't you say?

A true pope understood the horror of such a detestable sin on the part of the clergy and sought to administer punishment to serve as a medicinal corrective for other priests and to demonstrate to the laity the horrific nature of such a moral crime.

A false "pope"seeks to appear as an agent of mercy when he is actually an apostle of eternal death.

Mind you, I am not suggesting the revival of this penalty in a world where it would not be understood and where the offender would be made a "martyr" for the cause of perversity, only pointing out the fact that the Catholic Church teaches that clerics and others in ecclesiastical authority who are guilty of serious moral crimes are deserving of punishment, not protection, by their bishops. Such is the difference yet again between Catholicism and conciliarism.

The disruption of the Catholic Faith caused by Modernism did not occur overnight. This disruption was spreading like a cancer after the death of Pope Saint Pius X on August 20, 1914, to such an extent that it was a mere forty-three years later that our last true Roman Pontiff thus far, Pope Pius XII, warned those attending the Thirtienth General Congregation of the Society of Jesus that there were some within their ranks who wanted to basis morality on what people were doing rather than upon what they ought to be doing in accord with the binding precepts of the Divine Positive Law and the Natural Law:

he more serious cause, however, was the movement in high Jesuit circles to modernize the understanding of the magisterium by enlarging the freedom of Catholics, especially scholars, to dispute its claims and assertions. Jesuit scholars had already made up their minds that the Catholic creeds and moral norms needed nuance and correction. It was for this incipient dissent that the late Pius XII chastised the Jesuits’ 30th General Congregation one year before he died (1957). What concerned Pius XII most in that admonition was the doctrinal orthodoxy of Jesuits. Information had reached him that the Society’s academics (in France and Germany) were bootlegging heterodox ideas. He had long been aware of contemporary theologians who tried “to withdraw themselves from the Sacred Teaching authority and are accordingly in danger of gradually departing from revealed truth and of drawing others along with them in error” (Humani generis).

In view of what has gone on recently in Catholic higher education, Pius XII’s warnings to Jesuits have a prophetic ring to them. He spoke then of a “proud spirit of free inquiry more proper to a heterodox mentality than to a Catholic one”; he demanded that Jesuits not “tolerate complicity with people who would draw norms for action for eternal salvation from what is actually done, rather than from what should be done.” He continued, “It should be necessary to cut off as soon as possible from the body of your Society” such “unworthy and unfaithful sons.” Pius obviously was alarmed at the rise of heterodox thinking, worldly living, and just plain disobedience in Jesuit ranks, especially at attempts to place Jesuits on a par with their Superiors in those matters which pertained to Faith or Church order (The Pope Speaks, Spring 1958, pp. 447-453). (Monsignor George A. Kelly, Ph.D.,The Catholic College: Death, Judgment, Resurrection. See also the full Latin text of Pope Pius XII's address to the thirtieth general congregation of the Society of Jesus at page 806 of the Acta Apostolicae Sedis for 1957: AAS 49 [1957]. One will have to scroll down to page 806.)

 

Jorge Mario Bergoglio was trained by the very sort of revolutionaries whose false moral theology was condemned by Pope Pius XII in 1957, and it is this false moral theology, which is nothing other than Judeo-Masonic moral relativism, which itself is the product of the Protestant Revolution’s theological relativism. Modernism is, of course, the synthesis of all heresies, which are designed to disrupt man's relationship to God as He has revealed Himself to us through His true Church, the Catholic Church, and thus sow the seeds of the kind of social chaos, anarchy and violence that will lead one day to the broad popular acceptance of the Antichrist when he emerges on the scene as one who will restore "order" and perhaps even make nations "great" again.

The disruptions caused by Modernity and Modernism produce conflict and violent clashes. 

The true Faith is the only means to ameliorate the disruptions in the souls of men caused by the vestigial after-effects of Original Sin and to provide them with the supernatural helps necessary to help them grow in the peace that comes from their souls' abiding in a state of Sanctifying Grace. 

Do not be deceived by the wiles of the adversary. The conflicts in the world and and within the counterfeit church of conciliarism are tools of the adversary to distract us from the simple truth that sin and its promotion under cover of the civil law and in every aspect of what passes for "popular culture" can never serve as the foundation of anything other than hatred and despair. 

Consider these words of Pope Pius XI as found in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922:

Public life is so enveloped, even at the present hour, by the dense fog of mutual hatreds and grievances that it is almost impossible for the common people so much as freely to breathe therein. If the defeated nations continue to suffer most terribly, no less serious are the evils which afflict their conquerors. Small nations complain that they are being oppressed and exploited by great nations. The great powers, on their side, contend that they are being judged wrongly and circumvented by the smaller. All nations, great and small, suffer acutely from the sad effects of the late War. Neither can those nations which were neutral contend that they have escaped altogether the tremendous sufferings of the War or failed to experience its evil results almost equally with the actual belligerents. These evil results grow in volume from day to day because of the utter impossibility of finding anything like a safe remedy to cure the ills of society, and this in spite of all the efforts of politicians and statesmen whose work has come to naught if it has not unfortunately tended to aggravate the very evils they tried to overcome. Conditions have become increasingly worse because the fears of the people are being constantly played upon by the ever-present menace of new wars, likely to be more frightful and destructive than any which have preceded them. Whence it is that the nations of today live in a state of armed peace which is scarcely better than war itself, a condition which tends to exhaust national finances, to waste the flower of youth, to muddy and poison the very fountainheads of life, physical, intellectual, religious, and moral.

 

A much more serious and lamentable evil than these threats of external aggression is the internal discord which menaces the welfare not only of nations but of human society itself. In the first place, we must take cognizance of the war between the classes, a chronic and mortal disease of present-day society, which like a cancer is eating away the vital forces of the social fabric, labor, industry, the arts, commerce, agriculture -- everything in fact which contributes to public and private welfare and to national prosperity. This conflict seems to resist every solution and grows worse because those who are never satisfied with the amount of their wealth contend with those who hold on most tenaciously to the riches which they have already acquired, while to both classes there is common the desire to rule the other and to assume control of the other's possessions. From this class war there result frequent interruptions of work, the causes for which most often can be laid to mutual provocations. There result, too, revolutions, riots, and forcible repression of one side or other by the government, all of which cannot but end in general discontent and in grave damage to the common welfare. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

There is no human way out of this mess, and it is a mess, to be sure. We need the help of Our Blessed Mother, especially by means of her Most Holy Rosary, something that Pope Leo XIII pointed out in Laetitiae Sanctae, September 8, 1893:

3. For We are convinced that the Rosary, if devoutly used, is bound to benefit not only the individual but society at large.

No one will do Us the injustice to deny that in the discharge of the duties of the Supreme Apostolate We have labored -- as, God helping, We shall ever continue to labor -- to promote the civil prosperity of mankind. Repeatedly have We admonished those who are invested with sovereign power that they should neither make nor execute laws except in conformity with the equity of the Divine mind. On the other hand, we have constantly besought citizens who were conspicuous by genius, industry, family, or fortune, to join together in common counsel and action to safeguard and to promote whatever would tend to the strength and well-being of the community. Only too many causes are at work, in the present condition of things, to loosen the bonds of public order, and to withdraw the people from sound principles of life and conduct.

4. There are three influences which appear to Us to have the chief place in effecting this downgrade movement of society. These are -- first, the distaste for a simple and laborious life; secondly, repugnance to suffering of any kind; thirdly, the forgetfulness of the future life.

5. We deplore -- and those who judge of all things merely by the light and according to the standard of nature join with Us in deploring-that society is threatened with a serious danger in the growing contempt of those homely duties and virtues which make up the beauty of humble life. To this cause we may trace in the home, the readiness of children to withdraw themselves from the natural obligation of obedience to the parents, and their impatience of any form of treatment which is not of the indulgent and effeminate kind. In the workman, it evinces itself in a tendency to desert his trade, to shrink from toil, to become discontented with his lot, to fix his gaze on things that are above him, and to look forward with unthinking hopefulness to some future equalization of property. We may observe the same temper permeating the masses in the eagerness to exchange the life of the rural districts for the excitements and pleasures of the town. Thus the equilibrium between the classes of the community is being destroyed, everything becomes unsettled, men's minds become a prey to jealousy and heart-burnings, rights are openly trampled under foot, and, finally, the people, betrayed in their expectations, attack public order, and place themselves in conflict with those who are charged to maintain it.

6. For evils such as these let us seek a remedy in the Rosary, which consists in a fixed order of prayer combined with devout meditation on the life of Christ and His Blessed Mother. Here, if the joyful mysteries be but clearly brought home to the minds of the people, an object lesson of the chief virtues is placed before their eyes. Each one will thus be able to see for himself how easy, how abundant, how sweetly attractive are the lessons to be found therein for the leading of an honest life. Let us take our stand in front of that earthly and divine home of holiness, the House of Nazareth. How much we have to learn from the daily life which was led within its walls! What an all-perfect model of domestic society! Here we behold simplicity and purity of conduct, perfect agreement and unbroken harmony, mutual respect and love -- not of the false and fleeting kind -- but that which finds both its life and its charm in devotedness of service. Here is the patient industry which provides what is required for food and raiment; which does so "in the sweat of the brow," which is contented with little, and which seeks rather to diminish the number of its wants than to multiply the sources of its wealth. Better than all, we find there that supreme peace of mind and gladness of soul which never fail to accompany the possession of a tranquil conscience. These are precious examples of goodness, of modesty, of humility, of hard-working endurance, of kindness to others, of diligence in the small duties of daily life, and of other virtues, and once they have made their influence felt they gradually take root in the soul, and in course of time fail not to bring about a happy change of mind and conduct. Then will each one begin to feel his work to be no longer lowly and irksome, but grateful and lightsome, and clothed with a certain joyousness by his sense of duty in discharging it conscientiously. Then will gentler manners everywhere prevail; home-life will be loved and esteemed, and the relations of man with man will be loved and esteemed, and the relations of man with man will be hallowed by a larger infusion of respect and charity. And if this betterment should go forth from the individual to the family and to the communities, and thence to the people at large so that human life should be lifted up to this standard, no one will fail to feel how great and lasting indeed would be the gain which would be achieved for society.

7. A second evil, one which is specially pernicious, and one which, owing to the increasing mischief which it works among souls, we can never sufficiently deplore, is to be found in repugnance to suffering and eagerness to escape whatever is hard or painful to endure. The greater number are thus robbed of that peace and freedom of mind which remains the reward of those who do what is right undismayed by the perils or troubles to be met with in doing so. Rather do they dream of a chimeric civilization in which all that is unpleasant shall be removed, and all that is pleasant shall be supplied. By this passionate and unbridled desire of living a life of pleasure, the minds of men are weakened, and if they do not entirely succumb, they become demoralized and miserably cower and sink under the hardships of the battle of life.

8. In such a contest example is everything, and a powerful means of renewing our courage will undoubtedly be found in the Holy Rosary, if from our earliest years our minds have been trained to dwell upon the sorrowful mysteries of Our Lord's life, and to drink in their meaning by sweet and silent meditation. In them we shall learn how Christ, "the Author and Finisher of Our faith," began "to do and teach," in order that we might see written in His example all the lessons that He Himself had taught us for the bearing of our burden of labor -- and sorrow, and mark how the sufferings which were hardest to bear were those which He embraced with the greatest measure of generosity and good will. We behold Him overwhelmed with sadness, so that drops of blood ooze like sweat from His veins. We see Him bound like a malefactor, subjected to the judgment of the unrighteous, laden with insults, covered with shame, assailed with false accusations, torn with scourges, crowned with thorns, nailed to the cross, accounted unworthy to live, and condemned by the voice of the multitude as deserving of death. Here, too, we contemplate the grief of the most Holy Mother, whose soul was not merely wounded but "pierced" by the sword of sorrow, so that she might be named and become in truth "the Mother of Sorrows." Witnessing these examples of fortitude, not with sight but by faith, who is there who will not feel his heart grow warm with the desire of imitating them?

9. Then, be it that the "earth is accursed" and brings forth "thistles and thorns," -- be it that the soul is saddened with grief and the body with sickness; even so, there will be no evil which the envy of man or the rage of devils can invent, nor calamity which can fall upon the individual or the community, over which we shall not triumph by the patience of suffering. For this reason it has been truly said that "it belongs to the Christian to do and to endure great things," for he who deserves to be called a Christian must not shrink from following in the footsteps of Christ. But by this patience, We do not mean that empty stoicism in the enduring of pain which was the ideal of some of the philosophers of old, but rather do We mean that patience which is learned from the example of Him, who "having joy set before Him, endured the cross, despising the shame" (Heb. xvi., 2). It is the patience which is obtained by the help of His grace; which shirks not a trial because it is painful, but which accepts it and esteems it as a gain, however hard it may be to undergo. The Catholic Church has always had, and happily still has, multitudes of men and women, in every rank and condition of life, who are glorious disciples of this teaching, and who, following faithfully in the path of Christ, suffer injury and hardship for the cause of virtue and religion. They reecho, not with their lips, but with their life, the words of St. Thomas: "Let us also go, that we may die with him" (John xi., 16).

10. May such types of admirable constancy be more and more splendidly multiplied in our midst to the weal of society and to the glory and edification of the Church of God!

11. The third evil for which a remedy is needed is one which is chiefly characteristic of the times in which we live. Men in former ages, although they loved the world, and loved it far too well, did not usually aggravate their sinful attachment to the things of earth by a contempt of the things of heaven. Even the right-thinking portion of the pagan world recognized that this life was not a home but a dwelling-place, not our destination, but a stage in the journey. But men of our day, albeit they have had the advantages of Christian instruction, pursue the false goods of this world in such wise that the thought of their true Fatherland of enduring happiness is not only set aside, but, to their shame be it said, banished and entirely erased from their memory, notwithstanding the warning of St. Paul, "We have not here a lasting city, but we seek one which is to come" (Heb. xiii., 4).

12. When We seek out the causes of this forgetfulness, We are met in the first place by the fact that many allow themselves to believe that the thought of a future life goes in some way to sap the love of our country, and thus militates against the prosperity of the commonwealth. No illusion could be more foolish or hateful. Our future hope is not of a kind which so monopolizes the minds of men as to withdraw their attention from the interests of this life. Christ commands us, it is true, to seek the Kingdom of God, and in the first place, but not in such a manner as to neglect all things else. For, the use of the goods of the present life, and the righteous enjoyment which they furnish, may serve both to strengthen virtue and to reward it. The splendor and beauty of our earthly habitation, by which human society is ennobled, may mirror the splendor and beauty of our dwelling which is above. Therein we see nothing that is not worthy of the reason of man and of the wisdom of God. For the same God who is the Author of Nature is the Author of Grace, and He willed not that one should collide or conflict with the other, but that they should act in friendly alliance, so that under the leadership of both we may the more easily arrive at that immortal happiness for which we mortal men were created.

13. But men of carnal mind, who love nothing but themselves, allow their thoughts to grovel upon things of earth until they are unable to lift them to that which is higher. For, far from using the goods of time as a help towards securing those which are eternal, they lose sight altogether of the world which is to come, and sink to the lowest depths of degradation. We may doubt if God could inflict upon man a more terrible punishment than to allow him to waste his whole life in the pursuit of earthly pleasures, and in forgetfulness of the happiness which alone lasts for ever.

14. It is from this danger that they will be happily rescued, who, in the pious practice of the Rosary, are wont, by frequent and fervent prayer, to keep before their minds the glorious mysteries. These mysteries are the means by which in the soul of a Christian a most clear light is shed upon the good things, hidden to sense, but visible to faith, "which God has prepared for those who love Him." From them we learn that death is not an annihilation which ends all things, but merely a migration and passage from life to life. By them we are taught that the path to Heaven lies open to all men, and as we behold Christ ascending thither, we recall the sweet words of His promise, "I go to prepare a place for you." By them we are reminded that a time will come when "God will wipe away every tear from our eyes," and that "neither mourning, nor crying, nor sorrow, shall be any more," and that "We shall be always with the Lord," and "like to the Lord, for we shall see Him as He is," and "drink of the torrent of His delight," as "fellow-citizens of the saints," in the blessed companionship of our glorious Queen and Mother. Dwelling upon such a prospect, our hearts are kindled with desire, and we exclaim, in the words of a great saint, "How vile grows the earth when I look up to heaven!" Then, too, shall we feel the solace of the assurance "that which is at present momentary and light of our tribulation worketh for us above measure exceedingly an eternal weight of glory" (2 Cor. iv., 17).

15. Here alone we discover the true relation between time and eternity, between our life on earth and our life in heaven; and it is thus alone that are formed strong and noble characters. When such characters can be counted in large numbers, the dignity and well-being of society are assured. All that is beautiful, good, and true will flourish in the measure of its conformity to Him who is of all beauty, goodness, and truth the first Principle and the Eternal Source.

 

16. These considerations will explain what We have already laid down concerning the fruitful advantages which are to be derived from the use of the Rosary, and the healing power which this devotion possesses for the evils of the age and the fatal sores of society. These advantages, as we may readily conceive, will be secured in a higher and fuller measure by those who band themselves together in the sacred Confraternity of the Rosary, and who are thus more than others united by a special and brotherly bond of devotion to the Most Holy Virgin. In this Confraternity, approved by the Roman Pontiffs, and enriched by them with indulgences and privileges, they possess their own rule and government, hold their meetings at stated times, and are provided with ample means of leading a holy life and of laboring for the good of the community. They are, are so to speak, the battalions who fight the battle of Christ, armed with His Sacred Mysteries, and under the banner and guidance of the Heavenly Queen. How faithfully her intercession is exercised in response to their prayers, processions, and solemnities is written in the whole experience of the Church not less than in the splendor of the victory of Lepanto. (Pope Leo XIII, Laetitiae Sanctae, September 8, 1893.)

We must rely upon Our Lady's Most Holy Rosary to keep us spiritually fortified during these times of deception and disruption. The traps have been laid for us by the agents of Antichrist and we are bound to fall into those traps if we do not humbly rely upon Our Lady, she who is our very Life, our Sweetness and our Hope.

Our Blessed Lord and Saviour Jesus Christ wants us to rely upon His own Most Blessed Mother as we remain in peace during this times of agitation and conflict.

What are we waiting for?

Immaculate Heart of Mary, triumph soon!

To quote Pope Saint Pius X at the end of The Oath Against Modernism, September 1, 1910, "Pray for the Restoration to come!"

 

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.