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Yearly Archives: 2015
“There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of all nations, by reason of the confusion of the roaring of the sea and of the waves: men withering away for fear and expectation of what shall come upon the whole world” (Lk. XXI, 25–26).
Up to the papacy of Pius XII, the Society of Jesus was for centuries regarded, not only by Catholics but also by the enemies of the Church, as one of the most authentic expressions of Catholicism and as THE great defender of the Church of Rome. But when the reforms were carried out under the guidance of the Second Vatican Council, the Jesuits were behind lethal changes which transformed the ranks of the professional Roman clergy. This is critical in today’s drama, wherein both Church and World affairs “by reason of confusion” are playing out a horrible tragedy: the Society of Jesus and the betrayal both of Rome and the Society’s own Constitution: the betrayal, that is, of the essential ROMAN (Romanitas) element of Catholic Tradition.
From their foundation the Jesuits were remarkable for their speculative theology and for their missionary zeal throughout the whole world—leading in education, and battling to oppose the Liberal State with the splendor of doctrine and creativity. It all renders the well-known Society one of the most imposing phenomena in religious history.
It took time for the effects of the revolutionary innovations in theology and morals, inspired primarily by Jesuits through the 1950’s and 60’s, to become widely visible—one among them being the appearance of Liberation Theology, which means to liberate “Man” from God, so that the future might be liberated from the past, and the New Theology might be emancipated from the Traditional Theology, which was till then defined by Dogmas.
Needless to say, a few among the ranks of the Jesuits were able to see that “a coup d’etat is taking place,” after the post-Conciliar reforms Indeed, owing to their strict obedience, some fellow members, and the faithful, had no alternative but to go along with those changes, to such an extent that Modern Jesuits “wrenched the Society of Jesus from under us and turned [it] into some monstrous entity under the guise of good goals” (quoted in Malachi Martin, The Jesuits, pp. 13–14).
Certainly, the leadership of the Order had slowly implemented those novelties in the name of the Council. It was a simple matter to place men of like mind in charge of the organs of communication and authority within their Association. Roman Power was the reason for the change because power flows along with two fundamental and concrete issues—authority and purpose of it.
The master stroke of the Modernist Reformation has been to impose, in obedience to the directives given by Vatican II, the interpretations (Hermeneutic of Continuity) of the reforms inflicted upon religious congregations. As it was intended thereafter to adapt doctrine and government within the Society of Jesus to the modern world, so was it also with other religious Congregations, in spite of the betrayal of the by-laws of their Founders which this entailed. Thus it is today, in regards to the betrayal within and without Traditional Groups for opposing the errors and the Modernist interpretations of the Council, to the detriment of the Deposit of the Faith entrusted to Tradition as a source of Revelation, in the way defined by the Council of Trent.
Throughout history, the Church had endured the ups and downs of Jesuitism from its foundation until our times. For instance, in 1541 St. Ignatius was elected as Superior General by unanimous vote, as was the Belgian Charles de Novelle in 1682. However, the way of election for their Superior General was changed in 1946 when Jesuits gathered together on occasion of their 29th General Congregation. Up till then, in order to be a voting member it was required to be a professed Jesuit—i.e. a religious who, in addition to the three vows of poverty, chastity (celibacy) and obedience, has taken the fourth vow of special obedience to the Pope.
In this perspective, one can read in the Formula of the Institute as follows:
“All who make profession in this Society should understand at the time, and furthermore keep in mind as long as they live, that this entire Society and the individual members who make their profession in it are campaigning for God under faithful obedience to His Holiness, Pope Paul III, and his successors in the Roman pontificate….
“We are to be obligated by a special vow to carry out whatever the present and future Roman Pontiffs may order that pertains to the progress of souls and the propagation of the faith.”
Hence, the function of the Pope has been that of the ultimate Superior of the Society of Jesus. In other words, it was a legal entity imbued with the ROMAN MIND. Even after its forty-one years of suppression from 1773 to 1814, they put their original rules in accord with the Roman element back into action.
Jesuitism endured another trial among their ranks at the time of Pius IX, when their members confronted the pest of the Modernist mentality. It was defended by many of them, who were trying to reach the truth, they said! As a matter of fact, some Jesuits became Modernists; then they were put out of the Society, and excommunicated from the Church. This was the case of Fr. George Tyrrell: he was expelled from the Society in 1906, and excommunicated in 1907 (Partisans of Error, Michael Davies, p. 38). Nevertheless, the Jesuits had a very important role to play, not only in the development of the definition of the Dogma of the Immaculate Conception in 1854, but also during the First Vatican Council in 1870 with the pronunciation of the Dogma concerning the Infallibility of the Roman Pontiff.
On the contrary, after WWII Pope Pius XII had to intervene in 1957 in order to point out doctrinal and moral deviations within the Jesuit mind and demeanor. He said, “If Jesuits were not faithful to the substantials of their rules, if they behave in any other way, the Society as the Church and numerous Pontiffs in the past approved of it would cease to be.” The Pope and the Jesuits differed in what they thought Jesuitism should be. Although most did not know why this should be so, all still were, and wanted to remain, Jesuits; yet the progressive faction shaped a new mold for the Society.
By the time of John XXIII, the modern Jesuits emerged in different fields, like Fr. Arthur McGovern, a sociopolitical scientist, well known for his book Marxism: An American Christian Perspective. Also, Fr. James Carney was famous for his practical “dialectical conflict” which brought him to enroll himself as Commander of the guerrillas in Honduras: soon after he was put to death by the Honduran Army. Furthermore, Fr. Karl Rahner was a celebrity for his sarcastic criticism of the Papacy and Roman authority, in reference to what the Church had defined as basic and obligatory, which for him was optional and questionable. Without doubt, by the 1960’s he had portrayed a new Jesuit attitude with his book Unity of the Churches: An Actual Possibility, filled with the idealism of Immanuel Kant.
Among other personalities, there were Pierre Teilhard de Chardin, with his Cosmic Christ, and Hans Urs von Balthasar, known for his book Apocalypse of the General Soul, who founded the mixed Community of Saint John in 1940 with Adriene von Speyr. Then he decided to resign as Jesuit; from the beginning, he was bad news! Even worse was Henri de Lubac, French Jesuit from Lyon, with his book Meditations sur l’Eglise, and who with Jean Danielou wrought the Documents of Lumen Gentium and Gaudium et Spes during the Vatican II Council. Augustine Cardinal Bea (born of a Jewish mother), as Jesuit, used to do the Spiritual Exercises of St. Ignatius every year: in the 1960’s he declared in an interview that “in order to destroy an enemy, one must know it from the inside out, and there is no a better way to know the Catholic Church than the Spiritual Exercises.” He promoted and inspired the Document on Religious Liberty and the Document Nostra Aetate concerning the relations between Catholic and Jews, and was a member of the B’nai B’rith Lodge. Lastly, the Peruvian priest Gustavo Gutiérrez endorsed his ideology and framed it in the structure of Liberation Theology, which preaches the New Humanity for the people of God based on the struggle of social classes. These personalities, with their own theories, were supported by Fr. Pedro Arrupe (Superior General), who used to be called the “black Pope” during the Second Vatican Council. He curiously suffered a stroke on August 7th, 1981, three months after the assassination attempt perpetrated against John Paul II on May 13th: after ten years of illness he died in Rome.
Unfortunately, Pope Francis (another Jesuit) is deeply immersed in such innovations from and following the Second Vatican Council. He is its genuine product—a Modernist Pope, who is working to break the Roman Element in the Catholic Church with his New Evangelization Program, which pretends to impose “the” Magisterium of Vatican II as dogmatic and irrevocable.
Let us read some words from Archbishop Lefebvre:
“Romanitas is not a vain word. The Latin language is an important example. It has brought the expression of the Faith and of Catholic worship to the ends of the world. And the converted people were proud to sing their Faith in this language, a real symbol of the unity of the Catholic Faith.
“Schisms and heresies are often begun by a rupture with Romanitas, a rupture with the Roman liturgy, with Latin, with the theology of the Latin, and Roman Fathers and theologians….
“It is this force of the Catholic Faith rooted in Romanitas that Freemasonry wished to eliminate by occupying the pontifical States and enclosing Catholic Rome in Vatican City. This occupation of Rome by the Masons permitted infiltration of the Church by Modernism and the destruction of Catholic Rome by Modernist clergy and Popes who hasten to destroy every vestige of Romanitas….
“This relentlessness against Romanitas is an infallible sign of rupture with the Catholic Faith that he [the Pope] no longer defends” (Spiritual Journey, p. 77–78).
Consequently, we can see that the Jesuits still have an imperative role in today’s crisis within the Church. They were screened by the PRELATURE OF THE HOLY CROSS, popularly known as Opus Dei; they are, however, back at the command of the Church’s affairs—but with a revolutionary attitude “by reason of confusion” which is not according to the Gospel of Jesus Christ. “He that reads, let him understand” (Mt. XXIV, 15).
¡Viva Cristo Rey!
“And Jesus said to his disciples: When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that reads let him understand” (Mt. XXIV, 15).
To oppose error in matters of Faith, in order to keep the Deposit of Faith, we must follow Tradition and Holy Scripture. However, when heresy is not limited to a small group but tries to seduce the entire Church, then we must recur the rule of Saint Vincent of Lérins in regard to universality, antiquity and general consent. We must do so especially towards that cunning of novelty which has brought about the removal, not only of the sacred doctrine taught by Our Lord Jesus Christ, but also the holiness pertaining to liturgical rites of ceremonies in the House of God, within the terms of the sacred place for prayers.
Was, then, Our Lord Jesus Christ speaking about apostasy concerning the belief of the sacred ministers when serving in the sanctuary? Indeed, the way of prayer is the way of believing.
The neglect of the essential priestly sacredness in the teaching and practice of the Catholic Faith evolved to abandon the sanctuary itself. And what is offered in this sanctuary? It is the Mass, the Holy Sacrifice of Calvary. So the rejection of sacredness by the consecrated ministers points to a real crisis within the context of religious belief among those whose duty is to teach the Truth, as well for all of us who must be taught in order to obtain eternal salvation.
In fact, doctrinal blurring has always been a sign in times of crisis throughout Church history. For instance, St. Vincent of Lérins wrote referring to the Arian heresy:
“Such a situation happened when the poison of Arianism had infected not only a small portion of the world but nearly the entire world. At the same time as the majority of the Latin bishops allowed themselves to be seduced, either by violence or by deception, a cloud darkened minds to such a great degree of confusion as to take away the path they had to follow. But it was by preferring the ancient Faith to these perfidious innovations that all the true friends and servants of Christ preserved themselves from being infected by this plague.”
In addition, it was at the Council of Rimini that St. Jerome had written: “The whole world groaned, and was astonished to find itself Arian.”
What should we do when a new way of praying installs a new way of believing, where sacredness is not an integral part of religion? What should we do when the abomination is within the sacred place, infested with the smoke of Satan? What should we think when, one day, the traditional faithful will wake up to find themselves immersed in the New Religion of Man preached by the Modernist Rome?
Certainly, many Catholics are confused, due to the religious revolution of Vatican II. Several post-Conciliar Popes have remarked upon the deplorable changes. As Cardinal Ratzinger said, “The results of the Council seem cruelly to contradict the expectations everybody had, beginning with John XXIII and Paul VI: it was expected to produce a new unity among Catholics, but instead dissension has increased to a point where it has moved from self-criticism to self-destruction” (L’Osservatore Romano, Nov. 9, 1984).
Needless to say, there exists a state of necessity for souls who have the right to receive from the Teaching Church (Ecclesia docens) the necessary aids for salvation, especially doctrine and sacraments. Hence, in the Catholic Church, as in civil society, it is conceivable that there should arise a state of necessity or URGENCY, which cannot be surmounted by the observance of positive law. Man-made laws may prevent crimes and vices, but they do not extirpate the roots of evil in the world, as religion can do.
With this state of things, is the New Evangelization Agenda a solution for today’s conflicts in the world? No, it is not, for the new evangelizer, Pope Francis, during his visit to the United States, begged for global immigration and for tolerance on behalf of disordered families; but in reality he opened a gate through which to introduce moral deviations in cultural customs, and helped to introduce a sort of invasion which threatens the beliefs and nations of Western civilization. Perhaps one day the world might wake up Moslem….
In truth, the Church is fostering a worse crisis by the lack of order, activity or endurance, in the domain of doctrinal and moral teaching, thereby harming our religious tenets in a considerable manner. Modernist Popes have contributed to the demolition of the Catholic Church. Nowadays Pope Francis is seriously taking the destructive attitudes of Pope Paul VI into action, thereby worsening the thickness and darkness of the “smoke of Satan” within the Holy Place. That’s why it is not surprising to hear about the Novus Ordo Canonization of Paul VI, scheduled to celebrate the occasion of the 45th Anniversary of the Second Vatican Council.
On the other hand, Canon Law considers the state of necessity as one of the causes which under certain conditions abolishes the “imputability” of the offence, which is thereby reduced to a purely material violation of the Law, because it is a state wherein the necessary goods for natural or supernatural life are so threatened that one is morally compelled to break the law to save them.
In this regard the 1917 Code of Canon Law spoke of necessity. Yet it leaves the task of giving its words a precise meaning and understanding to doctors of jurisprudence. It is clear from the context that necessity is a state wherein the goods necessary for life are put in danger to such an extent that, in order to come out of such state, the violation of certain laws is inevitable, as was the case of Archbishop Marcel Lefebvre on June 30th, 1988, when he consecrated four bishops to maintain Tradition in the Catholic Church.
Do we therefore agree that there still is a crisis of the Faith within the Church? Perhaps there might be people who would object, saying that there is an exaggeration of “super-dogmas.” That’s why we have to remind ourselves that in matters of Faith, he who doubts or denies even one single truth revealed or connected with Revelation, doubts or denies the whole of Revelation. He who doubts the source of Revelation consequently mistrusts what he has to believe. (See ST IIa, IIae, 5, 3.)
Let us again and again reconsider the warnings of Archbishop Lefebvre. Because intention reveals the final cause of human actions, the Archbishop was always wary when the Modernist Romans seemed to make true gestures of benevolence towards Tradition. He feared that they were only “maneuvers to separate us from the largest number of faithful possible. This is the perspective in which they seem to be always giving a little more and even going very far. We must absolutely convince our faithful that it is no more than maneuvers, that it is dangerous to put oneself into the hands of Conciliar bishops and Modernist Rome. It is the greatest danger threatening our people. If we have struggled for twenty years to avoid the Conciliar errors, it was not in order, now, to put ourselves in the hands of those professing these errors.”
According to Archbishop Marcel Lefebvre, the character of the SSPX should be more than just to denounce the errors by name, but rather to effectively and publicly oppose the Roman authorities who have spread them. How will anyone be able to make an agreement and then offer public resistance to the authorities, including the Pope? After having fought for around forty-five years, will the Society now have to be put into the hands of the Modernists and their pertinacity? Catholics today must resist this pretension. Nonetheless, there are clerics who strive to impose upon us an unacceptable way, which does concern a different doctrine, contrary to the traditional Catholic Magisterium. Let us continue to profess our Catholic Faith. Indeed, the crisis is not over, but rather is afflicting, more than ever, our essential element—the priest.
Here is the Archbishop speaking:
“Through obedience monks and nuns are made to disobey the rules and constitutions laid down by their founders, laws which they swore at their profession to obey. Hence comes the profound disorder, which reigns in the bosoms of these societies and in the bosom of the Church. Obedience in this case should be a categorical refusal. Authority, even a legitimate authority, cannot command a bad and reprehensible act. No one can force us to become Protestants or Modernists….
“[The priest] is at the very heart of this crisis and it is he who is its chief victim. For all that touches the Church, touches first the priest” (A Bishop Speaks, p. 101).
Let us wake up now, lest we awaken to a nightmare! Daydreamers, wake up from your fantasy of converting the Devil!
¡Viva Cristo Rey!
The following recordings were made last Sunday, during Bishop Faure’s visit to Stella Maris Chapel in La Marque, Texas.
If there could be salvation outside the Conciliar Church, then is there salvation “outside the SSPX” or other traditionalist groups?
As Catholics we are always compelled to choose between Truth and “obedience.” Moreover, we must likewise choose between practicing the dogma “outside the Church there is no salvation” and the present ecclesiastical orientation, which thinks and believes otherwise—between the immemorial teaching of the Church, which states that schismatics and heretics are “outside the Catholic Church,” and the modern ecclesiastical orientation, which started with the spirit of the council (Aggiornamento). This Modernist spirit has been continued nowadays by the New Evangelization’s fever, and is being promoted by the attitude of the “Hermeneutic of Continuity” in traditionalist groups.
In the conflict between “obedience” and Truth, better-informed Catholics have chosen the Truth, as did Archbishop Lefebvre. In his thinking, with the Church according to Tradition, the Archbishop’s sensus fidei maintained that only Truth will ensure union with the invisible Head of the Church, Our Lord Jesus Christ. Thus, he resisted the Post-Vatican II ecclesiastical orientation (religious liberty, ecumenism and collegiality), in order to remain in the one Church of Jesus Christ. He continued to act “within the Church and according to the Church,” resisting the new ecclesiastical tide in the measure that it attempts to distance itself from the doctrines and practices of the Faith, kept and transmitted by the Catholic Church, and desiring—in spite of many disappointments—that union with the Vicar of Christ can be re-established as soon as possible without having to compromise on any point of doctrine. No matter what, this is what he stood for!
Hence, the apparent conflict between “obedience” and Truth rests on AMBIGUITY. For instance, at the time of Vatican II there were those ambiguous terms, which could be understood in one way by Catholics and in another (contradictory) way by Modernists, like some post-Conciliar prelates who want to preach about things like “unity in diversity,” or “silent apostasy while keeping the faith.” Certainly, deeds speak louder than words. In today’s Official Church Pope Francis is an ultra-Modernist prelate—a master of contrarieties, who says he is not against Catholic teaching and yet favors a humanistic world! By the same token, the ranks of traditional priests—in particular within the SSPX, the backbone of Tradition—are being infected again with such a dilemma between Truth and “obedience,” a note of our confusing time.
In the days of the Council, the teaching of novelties about humanism (man-centered Church) were opposed and then silenced by more or less honest means and men, but adherents thereof have since been installed in key positions of power during the post-Conciliar period, so that the new system DEMANDS obedience to such “personal” orientations against the whole previous Magisterium of the Church.
In this perspective, the break between the unity of faith and a pretended “unity of communion” with the hierarchy (to do what the Council says, or to be with the Pope), which omits, keeps quiet or alters the doctrine received from God and transmitted by the Church, creates in the Church militant an “extraordinary” situation—a state of affairs that is neither ordinary nor regular. Is this a crisis of Faith? Or is this a crisis of authority?
The normal and ordinary situation of the Holy Catholic Church is that the orientation, which is exteriorly commissioned to the hierarchy, should favor, or at least not contradict, the orientation which springs from the invisible Head—Our Lord Jesus Christ—and was given to the Church originally, continues to be given through grace.
The conflict is between the new orientation, which some strive to force upon the Church, and the Catholic sense of faithful; in other words, between the new direction which is imposed on the government of the Church, and the conscience that each and every bishop or priest should have in his mission of helping the salvation of souls.
In this state of “uneasiness,” the faithful find their religion attacked by those very people who are supposed to guide them, and so find themselves conscience-bound to resist those whom they would wish, in normal circumstances, to follow as Pastors, in particular the Bishops.
We could never appreciate enough the great blessing of having Archbishop Lefebvre to lead the battle for the Faith! Here is a reminder of his Catholic instinct as regards talks with Rome:
Among those words from the Vatican News on June 16, 1988, concerning the Protocol between Rome and the SSPX, there are certain expressions “to be used as a basis … for reconciliation.” At that time, the Archbishop himself, and the SSPX as well, were committed “to an attitude of study and of communicating with the Holy See, in avoiding all polemics on the subject of the points taught by Vatican II or with the reforms which followed and which they found difficult to reconcile with Tradition.” This was clearly to be “a pact of silence,” no longer to criticize the innovations of the authorities.
The bitter experience of the years following Vatican II has proven that to dialogue “in an attitude of study and communication” with the Roman hierarchy—even with different prelates and their various temperaments and ecclesiastical understandings—has been an utter drama, not only regarding the critical status of Catholic teaching throughout the world, but also in the decline of unity of teaching among bishops, priests and faithful related to the SSPX structure.
In fact, the only foreseen result of the “agreement” was the reduction to silence of the unique, authorized and solid voice, which made itself heard at the time by Archbishop Lefebvre’s battle on behalf of Catholic Tradition, confronting the auto-demolition of the Church.
As we know, Tradition does not mean exterior customs, such as Latin and rubrics. Indeed, Tradition conveys and transmits the TRUE REVELATION given to the Apostles by Our Lord Jesus Christ, in order to be kept with all its integrity and to be passed from generation to generation until the second coming of Our Blessed Lord. St. Peter, as the first Pope, did defend this Treasure and Deposit of Faith, until his martyrdom for Christ’s sake. As it was St. Peter’s duty, so must it be that of the present Pope. Evidently, that is not the case with Pope Francis.
Catholic Tradition is not to be regarded “as an SSPX-particular charisma,” as Cardinal Gagnon himself stated during his official interview with the Avvenire on June 17, 1988, “On our part [the Roman part], we have always talked of reconciliation; Archbishop Lefebvre, on his part, of recognition. The difference is not small. Reconciliation implies that both parties will make an effort to recognize past errors. Archbishop Lefebvre wants only that it be declared that he was right all the time, and this is impossible.”
In consequence, the Archbishop wanted not to be asked to recognize “errors” which he had not committed. His fight for the Treasure of the Faith should not be ended with surrender, because that would mean that Tradition would no longer be part of the Truth Revealed by God—in Whom there could be no change, Who is eternal Truth.
For the Archbishop it was clear that talking to Rome was impossible, so that “to collaborate” with a hierarchy that turns to a “living Tradition” as a way of adapting the Faith to the modern world would end—sooner or later—in some compromise or surrender, or at least in some cooperation by silence.
Unfortunately, this is the scenario in which many traditional priests and faithful are involved, in our current struggles to defend the Catholic Church. Needless to say, the real problem is still in Rome, wherein the “official authorities in keeping the true faith, but not in safeguarding there administrative individual authority in a frame which looks in exterior order yet is diabolically disoriented.”
In like manner, so it has been for traditionalist faithful (including priests and bishops) since the SSPX General Chapter of June 2012. During the three-year “theological discussions” all of us were told to keep silent. As a matter of fact, not only two SSPX bishops mostly wanted to keep silent but also very many priests desire to remain exteriorly so, and when circumstances brought pressure to bear they have chosen “obedience” instead of Truth.
So, Modernist tendencies work as virus in our blood stream, from the inside out, and from the heart to the head, and then to the members.
Was Archbishop Lefebvre right in dismissing the requirements of recognition? Could it be that his concept of Tradition is not as arbitrary as today’s superiors would like to assume? Could it be that Tradition as the simple transmission of the Deposit of Faith is not incomplete and contradictory at all?
He did not keep silent!
¡Viva Cristo Rey!
“Now they did not understand that he called God his father….
“Then Jesus said to those Jews that believed him: If you continue in my word, you shall be my disciples indeed:
“And you shall know the truth, and the truth shall make you free.
“They answered him: We are the seed of Abraham, and we have never been slaves to any man; how sayest thou, You shall be free?
“Jesus answered them: Amen, amen I say unto you, that whosoever committeth sin, is servant of sin” (John VIII, 27, 31–34).
Human life is full of contrarieties between the Creator and we His creatures. Indeed, He has one will and we another; He declares one thing to be good for us, and we fancy other objects to be good for us, many times not useful for salvation. Men play games with human life in the modern world, not only building and maintaining an industry of abortion and euthanasia but also in framing a market for human trafficking. Is there a difference between slavery and this human trafficking which affects freedom and safety in today’s world after the 9/11 event?
In his touching letter to Philemon, while fully recognizing the claims of the master, the Apostle St. Paul exhorts him to receive Onesimus (a name which means “useful”) not only as his slave but also as his brother in Christ. While pleading for the slaves, he does not exempt Onesimus from the lawful service he owes to his master. This brief Epistle of twenty-five verses has served as a guiding principle to the Church in her solution of the issue of slavery. It has contributed immensely to alleviate the miseries of humanity, immersed both in pagan practices (such as witchcraft) and esoteric cults.
Slavery has always been a problem in human life. In a chain reaction, the rejection of Almighty God developed a dominating power in the conduct of men, in the individual as well as the social domain. Slavery in its most odious form is still openly upheld in some countries. As it was before in Paganism, so it is now in the Neo-Pagan World with its naturalistic worship and unnatural customs in today’s society. Let us remember that social problems are characteristic standards whereby to evaluate the moral and religious condition of families and nations—like those modern social problems of divorced families and same-sex partners, like abortion and euthanasia, like slavery and human trafficking, and so forth.
Among the many occupations of human life, transactions of worldly business and speculation in trade are among the most attractive to men during this earthly existence. Needless to say, ambitious people encounter public events to rouse degeneration and degradation of our human nature—that of creatures made in the likeness of God.
Many unhappy men, denying the need of God, reduce themselves to having unnatural appetites, not according to our dignity as rational beings. What is to be thought of people who are ever searching after novelties to make human life interesting to them? It seems that Christian activity cannot be kept up without opposition. Can we doubt that man’s will runs contrary to God’s will in today’s world in regards to our eternal destiny?
Numberless slaves were and are acquired by military conquest. Many others are purchased in the slave-market, or obtained by kidnapping. Children were and are being sold by impoverished or sordid traders; men are sold for debt or for a gambling problem; and certain crimes were and are punished by perpetual servitude, including the potential loss of one’s life.
As a matter of fact, the Roman historian Tacitus says, “An atrocious law ordained that if a master was murdered, all the slaves of his household, excepting those in chains and helpless invalids, should be put to death” (Annal. XIII, 32).
The wretched condition of slaves in pagan countries is often more intolerable due to aggravating circumstances. In truth, kidnapping and prostitution are most injurious influences on the populace in restraining physical freedom, but even worse in promoting sinful belligerence against Our Lord Jesus Christ’s teaching. There are men who denigrate labor, increase idleness and foster immorality, which are characteristic vices among Pagan nations.
For instance, slave marriage was not recognized by civil law. Their union was regarded only as a “living-together,” and they had no parental rights over their children, who belong exclusively to the master. So, the words of adultery, incest, polygamy, had no meaning for them. Are these words also meaningless for us?
Many people are enticing themselves from their easy-going life. They debarred others from honest labor, branding a stigma on them. They are betaking themselves to corrupting professions, including those of political spies and religious sermonizers. Therefore, debauchery and corruption of morals had been the worst features of depicting slavery in one way. And this is the case of our modern society. Human Trafficking is a problem, a very serious issue in today’s world.
Perhaps “Human Trafficking” sounds different, but is it the same thing as slavery. In fact, from Europe to Asia, and from Africa to America, there is an infrastructure of social networking that contributes to each favorite vice, swelling the common tide of depravity. And suddenly, an E-commerce became indoctrinated with the iniquity of this social network. Such marketing denied the privileges of a lawful family, and plunged men into the lowest depths of sensuality. Some mothers have ceased to train their own children. They have neither inclination nor capacity for such duties. The instruction of the youth is entrusted to electronic nannies, mistresses of violence and selfish pleasures.
As a result of the social decline with which today’s life is imbued, we are amply punished by the moral degradation, not only of each individual and family but also of a whole society and nation. There are men and women, children and adults, under the influence of an unscrupulous elite, with the terrible consequence of their being initiated into different species of vice.
With no protection, some people are abused by such modern psychological warfare in the media. Taught from childhood to adulthood, news and the truth are manipulated and often distorted from reality.
Years ago, to a certain extent, religion and the political power-game worked as the driving force of slavery. But in our times sensuality and witchcraft are leading to a different level of tyranny and satanic worship.
Those worldly accomplishments are seducing mankind into an excessive love of self, abandoning God and to the detriment of the love of our neighbor. We are too much inclined by nature to live for convenience’ sake, rather than by faith.
From this perspective, then, economic revenue is sufficient to seduce one even more. When vanities and pretentious ambitions lead men to love the materialistic, ungodly world, other people make the most of their time by plunging into an excess of sensual personal gratification. Others try to forget their human misery, both material and spiritual, in a continued round of intoxicating pleasures (drugs and alcohol). No wonder we see so often that, finding no satisfaction in pleasures or the society of meaningless persons, many of them often take refuge in a suicidal attitude. Suicide, unfortunately, is too frequently committed in our times, because they have emancipated themselves from truth in religion and in principle of life. They became SLAVES of passions and vices, and therefore they have despaired of losing their real freedom and security. If self-destruction is so common nowadays, it is because divine revelation is not part of human life. Absolutely, the existence of God as the Creator of Human Life must be restored in our daily duties. It is only through Our Lord Jesus Christ’s redemption that mankind will realize its ultimate end.
In concluding, here is an analogy: as the Jews in the time of Christ became carnal-minded even by the influence of their divinely-appointed system, and thereby rejected the Savior of their souls; in like manner, men of today’s world are hardened by looking at things created by God while forgetting their Creator, and thus reject Jesus Christ!
So, if we would like to be in the world to come, we must go back to our Creator, for we cannot expect that the present system of human interaction will return to God without practicing the Ten Commandments. It is a plain matter of self-interest in eternal salvation, to turn our thoughts to the means of changing our mind and heart, and to take serious care of our duty towards Our Lord Jesus Christ. Woe to us, if we make pride or selfishness, the standard of human life without practicing the Catholic Faith.
Indeed, familiarity with the ungodly modern world makes men discontented with Christian doctrine. Let us reject the slavery of sin-world-devil. As St. John said, the truth shall make you free!
¡Viva Cristo Rey!
“For now the axe is laid to the roots of the trees. Every tree therefore that brings not forth good fruit shall be cut down and cast into the fire.
“And the people asked him, saying: What then shall we do? And he answering, said to them: He that has two coats, let him give to him that has none; and he that has meat, let him do in like manner.
“And the publicans also came to be baptized, and said to him: Master, what shall we do?
“But he said to them: Do nothing more than that which is appointed you.
“And the soldiers also asked him, saying: And what shall we do? And he said to them: Do violence to no man; neither calumniate any man; and be content with your pay.” (Luke III, 9–14)
Indeed, the principal issue and element factor in the ills of our modern times is that most men have forgotten God. The failings of the human conscience, deprived of the divine dimension, have been a determining factor in all the major crimes of the modern world.
No matter how formidably war explodes and overturns cities and beliefs, no matter what successes it attains in seizing territories within or without each nation—it is doomed never to vanquish Christian Civilization, founded by Evangelization, which has been transmitted down through the generations until now. Of course, the New Evangelization is misreading Catholic Tradition, when it proclaims a new interpretation of it (the Hermeneutic of Continuity) for persons, families and countries in today’s process of De-Christianization.
The despondent attitude of Western countries taken by the spirit of war, afflicting Eastern nations, has sunk in a large measure due to the fatal error of believing that the only issue is that of nuclear weapons—whereas in reality the maintenance of peace reposes chiefly on stout hearts and steadfast men, not deprived of divine dimensions. The Catholic Church is needed for such dimensions because her Founder is a divine Person: Jesus Christ.
All the attempts to find a way out of the plight of today’s problematic Modern World are fruitless without a repentant reorientation of our conscience and understanding towards the Blessed Lord, Creator of the world, Who sent Jesus Christ unto the world to redeem it by His Blood shed in the Holocaust of Calvary.
What shall we do? This question comes to many of us, not only once but very many times. We are sometimes overwhelmed thinking about it, and spinning in circles. Moreover, God wants us to collaborate with Him in the work of eternal salvation. No one but God has the power to heal in sickness, and to give peace to our convulsive world and Church. He wants us to believe Him, to ask Him for His love and pardon.
This is exactly what people were asking St. John the Baptist. He answered believers in the Messiah by giving them the precept of charity and poverty—it is better to give than to receive.
To the publicans, he gave wonderful advice: “do nothing more than that which is appointed.” That means to do our duty of state. It is difficult to practice our duties faithfully, to keep up our obligations and to be upright in our intentions. Indeed, it is the same as Our Lady’s words to Lucy, when she asked Her what penance we should do.
To the soldiers, he was concrete in guidance: “Do violence to no man; neither calumniate any man, and be content with your pay.” As we know, often a war is deceitful because there is rarely a right reason for engaging in war against nations. Power or ambition have been causes for waging war. Belligerents frequently calumniate each other. Nations are not exempt from detraction and envy. Factors of instigation from ambitious men hungry for material pleasures are at work, but the ultimate calumny is waged against God. There is no more belligerent attitude than fighting for religious beliefs. The more antagonistic they are, the more pernicious war will be.
“The cause of all evils” (says Saint John Chrysostom) “lies in the fact that we consider as alien the things that concern our own body. No one is fulfilling his own duty if he ignores his neighbor’s salvation. If you dare to contend that you have nothing in common with your fellow member, if you think you have nothing in common with your brother, then neither have you Christ as your Head.”
What then shall we do? It is known that the divine Will is expressed in the Commandments of God and in the precepts of the Church. Yet, it is manifested in a more concrete and detailed way in our duties of state and the various circumstances of our daily life. These duties of state determine how we must act in our daily affairs so as to be always in conformity with the divine Will, not only as an individual person but also as a particular nation. One man’s duties, for instance, might be those required by his family life, or his profession or occupation, including social activities, even good citizenship. In the case of a priest, his duties are those of keeping his priestly obligations including the care of souls.
God’s will thus concurs with those circumstances of our life, whether important or not, to the smallest detail (health or sickness, poverty or wealth, desolation or consolation, success or failure, misfortunes or struggles) so that divine dimension will be present in our deeds, words and intentions. And from time to time, the Blessed Lord will ask us to fulfill special endeavors towards a specific neighbor.
However, modern “theology” cannot deny the transcendent goal of human existence, but it lets it fade away with up-to-date technological development, without resolving the puzzling effect of the materialistic life which is mastering human beings: modern man cannot function without being plugged into electronics and cybernetic life.
Within such a frame of life, modern culture undergoes a disjunction between material and spiritual issues. Materialistic life outstrips the spiritual, leaving it behind. Its point of view regards technology as basic social interaction (network); it builds upon an ever-increasing knowledge of the material world, with its wealth technological discoveries; and cybernetic weapons of instant destruction between nations provoke constant psychological warfare in today’s society.
In truth, the crucial distinction is rather between a culture that aims at the perfection of human nature, and the culture that seeks the perfection of the human person. Rejecting the supernatural end of mankind, the latter’s driving force drills in progressive human action, constantly changing and adapting to modern social developments, not only for individuals or families but also for governments and religious groups, including the whole Catholic Church.
After the Second Vatican Council, the post-conciliar church has had a tendency to include all the values of Humanism within the teaching and morals of the Christian Gospel. Frequent use is made of some expressions like, “human and Christian values,” “the Church has man as its center,” “religion makes man more truly man,” “New Evangelization in the context of the modern man and society,” and so forth. Those expressions demand of the Church its opening up to the world, and its attempts to put itself at the head of human progress. Therefore, modern men are in trouble. Here is a problem—Christianity wants to give rise to a new world that is more just and more human, which hardly keeps the spirit of Jesus Christ.
As a matter of fact, the New Evangelization is demanding a new leadership: churchmen imbued with Humanism based on the post-conciliar teaching, morals and liturgy. She talks about a new world, and a free society preaching about immigration of particular religions to other countries, in order to push people towards a unified worldwide society—the New World Order. In fact, the Catholic Church is regressing! It is seemingly returning to the Old Testament’s spirit of religious practice and the political intervention of the ancient law, inculcating a “Christ” which is not Jesus Christ, the Son of God.
Consequently, let us remember what Our Lady of Fatima said to Lucy: “Pray and do penance.” And then, Lucy asked her, what penance shall we do? “The best penance is to keep and perform the duties of your state of life.” So, single people, be honest in word, thought and deed, not only in Faith and Charity but also in Continence and Purity. So, married couples, be faithful to your marriage vows over the whole extent of your household, including the dining-room and bedroom.
Therefore, our duty in this life is to save our souls. Hence, the excellence of the evangelical counsels represents the sacrifice on earth in seeking the Kingdom of God, as it is in heaven, in the private and the public sphere.
¡Viva Cristo Rey!
Welcome to the website of Fr. Gerardo Zendejas. For some years, Father has been the author of a newsletter entitled The Blue Paper, a publication which has been enjoyed heretofore by only a limited audience. Now, however, he has determined to publish future issues in the form of a blog, which we present to you here. Come back weekly for the latest edition, or just use the subscribe button (at left) to receive updates via e-mail. Please send a message to firstname.lastname@example.org if you have any questions or comments pertaining to this site.
“It is in Him that all things have been created, those that are in the heavens, and those that are on the earth … all has been created by Him and for Him… all things subsist in Him…. God … has willed to reconcile all things to Himself through Him, those which are on the earth and those which are in the heavens, by making peace by the blood of His cross” (Colossians I, 16–21).
Indeed, with this conviction of faith many martyrs have poured forth their blood, as testimony of the true Holocaust of Calvary: Our Lord Jesus Christ died for the salvation of mankind and the remission of sins. And the conviction of our faith is this: Our Lord Jesus Christ is true God. The central truth of our faith is the Divinity of Our Lord Jesus Christ.
Such was the case of the Cristeros in Mexico during the Religious Persecution of 1926–1929, when many priests and religious gave up their lives—crying with their last breath, “¡Viva Cristo Rey!”
As result of professing their faith publicly, they had served Jesus Christ as the God of eternal life, and not as a mere man. Why? No doubt it was to say, “It is by Jesus Christ’s humanity that He has sanctified us, through sanctifying grace, which filled His holy soul.”
Nowadays there is a dreadful danger to make-believe that Our Lord is only a man, perhaps an extraordinary man (a sort of super-hero, or a great human Prophet), but not the Son of God. Therefore, if Jesus is only a man, then everything changes because “he” is one among many, maybe the greatest man; as the French philosopher Renan wrote in his book about Christ: “If Christ is not God, at least he deserves to be made God.”
On the contrary, Jesus Christ is true God and true man, as we have learned by the doctrine of the Gospel, transmitted by the Catholic Church. So, He is the Master of all things! His Divinity united to His sacred Humanity is the driving force that flows in all the attributes of acknowledging Him as truly God, as supreme causality (cause principle) in regards to everything. Hence, He is King, and King of the universe, as in the Latin word uni-versus–alia—one through all things. Consequently, no creature—either an individual or a group—is able to decline His sovereignty of power and of grace, without misleading itself to a corrupted ending in this world and in the one to come.
What can we do about it? We can stand against those who would corrupt our soul and heart. We must have Christian principles, not only at home but also at work, not only in a private manner but also in the public sphere. Our Faith should be alive. Certainly, it is a great joy to see our children professing their Catholic Faith when they are praying the Rosary, or hearing Mass. Indeed, the Kingdom of God is for those who are child-like, behaving with innocent conscience and purity of teaching. For them, Jesus Christ is King. It is not a complicated issue. For a child who is willing and desirous to receive Holy Communion, Jesus Christ is all. He wants to keep the state of grace, renouncing his own petty will and fighting against sin, because a sin is an obstacle to be with Our Lord. His Faith is strong, and his practice is stronger.
This was the case of Jose del Rio, called “Joselito.” He was stabbed to death because he repeated again and again “I love You, Jesus, in the Blessed Sacrament. ¡Viva Cristo Rey!” He was only twelve years old. Yet he understood well what it is to live for Jesus Christ only—True God and true man. The one thing he fought against the most was the spirit of HUMAN RESPECT. Even his own godfather was taken by it. His uncle, and godfather, wanted Joselito to give up the Blessed Sacrament—Jesus Himself. The anti-Christian soldiers also wanted him to tell where Catholic priests were hidden in the mountains (in Jalisco and Colima) so that the anti-Christian Mexican Army could put them to death. Joselito preferred to die on behalf of the Catholic priests. Why? Because he understood it well: Jesus Christ comes from Heaven through the words of the consecration at Mass, when a validly ordained Catholic Priest is performing the Holy Sacrifice of Calvary. Joselito saw and was present at the execution of his parish priest, shot by a firing-squad while dressed as if going to the Altar.
As a matter of fact, many children have made their heart the City of God, where Almighty God remains, giving them strength and courage to fight against temptation. St. Tarcisius is a patron saint for our devotion to the Blessed Sacrament: he was stoned to death for Christ’s sake. St. Maria Goretti received the grace of purity in body because she was pure in her soul: she was a teenager. St. Lucy suffered martyrdom for witnessing Christ’s love by preserving her virginity. Many other very young people were willing to be citizens of the City of God on Earth, as it is in Heaven. Do you want be an active member of the Kingdom of God? Do you want to believe that Jesus Christ is indeed King of Heaven and Earth?
Moreover, there is a temptation on our way to conversion. It is to conform to the spirit of the world! This is a first step into that comfort zone we love the most, leaning towards the modern world in detriment to the Kingdom of God. Let us remember that the Prince of the World is Satan. He will not offer himself at first, but only to love the world through riches, for the sake of honor, and with a spirit of pride or self-sufficiency, saying, “I shall never serve God.” It is, little by little, going downhill in morals and beliefs. Such decline is noticeable when an exterior act of faith is required to profess the Divinity of Jesus Christ and His Kingdom in the public sphere, and we do not go through with it. For truly, a pacifist spirit is different from that of a peacemaker, which is named in one of the eight Beatitudes taught by Our Lord in the Sermon on the Mount.
We can understand now some pacifist words spoken by Pope Paul VI regarding the Church and the modern world, in his closing speech at Vatican II (on December 7, 1965). These words are one of the reasons for the celebration of the Year of Mercy, lately proposed by Pope Francis. He says:
“The Church of the Council, it is true, has not contented itself with pondering over its own nature and over the relations that unite it to God; it has been very much occupied with man, with man such as in reality he presents himself in our time: the living man, the man entirely occupied with himself, the man who makes himself not only the center of all that concerns him, but who dares to assert himself as the principle and the ultimate reason for all reality….
“Secular and profane humanism has finally appeared in its awful stature and has, in a certain sense, challenged the Council. The religion of God, who became man, has met with the religion (for it is one of them) of Man, who makes himself god. What has happened? a shock, a fight, an anathema? That could have happened: but it did not take place. The old story of the Samaritan has been the model of spirituality for the Council. A sympathy without limits has completely overturned it. The discovery of human needs (and they are so much greater as the son of the earth becomes more grown-up) absorbed the attention of our synod. Grant at least this merit to it, you, the modern humanists; and know how to recognize our new humanism: we also, we more than anyone, we have the cult of man.”
As St. Augustine said, there are two loves in the world: that one which despised self for the love of God, and the other which despised God for the love of self. The first one had founded the City of God; the second, the City of the Devil.
Truly, St. Ignatius of Loyola (speaking about the Two Standards) has made sure we understand that confusion and despair belong to the Devil’s standard, with its seducing temptations—wealth, honor and pride. Opposed to that, the standard of Our Lord Jesus Christ depends on poverty, rejection and humility, with the knowledge and understanding about what man was made for—to know God, to love Him and to serve Him on Earth, so that one day we may enjoy Him for eternity in Heaven.
At least, with today’s irreligion and dispute of authority, we can say that St. Paul has prophesied concerning the loss of the Faith in the latter days of the world: “God Himself will send them a power of incoherence so that they believe in lies” (II Thessalonians II, 10). What chastisement could be more terrible to the hierarchy than to lose the leadership!
More than ever Christ must reign. We have to rebuild our crumbling societies and families by preserving the Holy Sacrifice of the Mass and the Catholic priesthood with all its traditional formation. While the modern world and Conciliar Church are demolishing, we should enjoy rebuilding for Christ the King and His Kingdom on Earth, as it is in Heaven.
¡Viva Cristo Rey!