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We Must Ever Profess to an Unbelieving World that Christ is Risen

from Christ or Chaos

Most of us who were born in the first decade after the end of World War II on September 2, 1945, the Feast of Saint Stephen of Hungary (when General Douglas MacArthur accepted the surrender of the Japanese Empire) grew up at a time when cataclysmic changes were taking place in the United States of America.

Many parents of the so-called “greatest generation” that survived the Depression and “won” World War II (a victory that saw half of Europe and a good chunk of Asia imprisoned by Communism and the remnants of Christendom taken over by amoral naturalists intent on eradicating Catholicism from the fabric of once Catholic Europe) lavished their children with material pleasures and creature comforts that were unheard in the past, although the prosperity of the 1920s was certainly filled with conveniences and technological innovations that paved the way for the commercialism of the 1950s.

The pull of materialism, which has been a strong current in American thought and praxis dating back to the days of the Calvinists of colonial New England and the Anglican mercantilists of Virginia and the mid-Atlantic region, was such that the goal of most Americans, including most Catholics, became focused excessively, if not exclusively, on the pursuit of the so-called “American Dream” of the acquisition, retention and expansion of material wealth and goodies a theraison d’etre of human existence and self-identification.

Many, although far from all, Catholic parents immersed their “baby boom” children in the diversions of naturalism, including sports and amusement parks, and were content to see them “cathechized” and “entertained” by the seemingly harmless programming on network television that, although inoffensive, worked a great many themes of religious indifferentism, naturalism and even feminism. It was even the case that the “envelope” was pushed on matters of feminine attire and even personal conduct in many of those programs.

Most insipidly, though, the so-called “golden age” of television in the 1950s helped to further destroy the routine of family prayer and even family conversation as the schedules of families became centered on the schedules of network and local television station programming, which featured all manner of advertisements designed to create a “need” among children to purchase the latest toys and other novelties. Many families grew apart whose members became isolated cells living under one roof, a phenomenon that is even worse today in those homes where parents are foolish enough to provide their children with their own “social networking” devices that have proven to be even more addictive and time-consuming than was television programming in its infancy seventy years ago.

The way was thus paved for the truly revolutionary 1960s, a time in which the Judeo-Masonic forces of naturalism, preying upon the passivity that its lords had sought to produce as a result of nonstop television watching and an immersion in materialism and bread and circuses, used its “asserts,” so to speak,” to help foment a theological, liturgical, and pastoral revolution that has produced at least two full generations of young, fully grown adults who have thrown off the “shackles” of all pretense of religious adherence, especially that of the one and only true Faith, Catholicism. The end result of this revolution has been the emergence of a new form of barbarism, one that features people who have no knowledge of or interest in any religion, no less the true religion. Hedonism, a word that seems to have been lost in the past three or four decade, is rampant. Indeed, it is rampant to such an extent that sports figures and other so-called “celebrities” boast openly of the immoral pursuits. 

Unbelief is rampant among what researchers call the “millennials,” a term that demographers have coined to separate the post-baby boom generation (those born between 1965 and 1980) from those born between 1981 and 1996. The graph below, compiled by the Pew Research Center, provides empirical proof of the convergence between the forces of Judeo-Masonic Modernity in the world and of Modernism in the counterfeit church of concilarism: 

One cannot teach what one does know, and one cannot give what one does not have. The end result of this revolution has been the emergence of a new form of barbarism, one that features people who have no knowledge of or interest in any religion, no less the true religion. Hedonism, a word that seems to have been lost in the past three or four decades, is rampant. Indeed, it is rampant to such an extent that sports figures and other so-called “celebrities” boast openly of the immoral pursuits. Yet is that the current head of the false religious sect that masquerades itself as the Catholic Church has, at various times, called sins of the flesh “the least of sins” and has talked endlessly about “accompanying” hardened sinners rather than exhorting them to quit their sins. Everything about Catholicism has been turned upside down by the conciliar revolutionaries to such an extent that those Catholics who try to adhere, despite their own sins and failings, to the true teaching of Holy Mother Church are considered “renegades” and “misfits.”

This is no accident.

This is the ultimate goal desired by the ancient enemies of Our Lord, those insidious people who infiltrated the highest quarters of the Catholic Church in the decades before the emergence of Angelo Roncalli as “Pope John XXIII” on October 28, 1959, and the beginning of what would be an eleven year period leading to the sacramentally barren liturgical rites of a counterfeit church that is the ape of the Catholic Church. As a true priest in the conciliar structures noted to me on Palm Sunday in 1985, “Tom, the Saracens themselves could not have not a better job of destruction than has been wrought in the past twenty years.”

Yes, that the rise of irreligion in our world is the direct result of the apostasies, heresies, errors, sacrileges, blasphemies, and pastoral “innovations” of the lords of conciliarism, and what passes for “religious education” in the conciliar structures has resulted in the lion’s share of two full generations of Catholics having lost any knowledge of the true Faith, including:

Belief in the Real Presence of Our Blessed Lord and Saviour Jesus Christ in the Most Blessed Sacrament as a matter of dogmatic truth (not that He is present in the Protestant and Judeo-Masonic Novus Ordo liturgical service, that is).

Belief that the Holy Mass is the unbloody re-presentation or perpetuation of the Our Lord’s bloody Sacrifice on the wood of the Holy Cross in atonement for our sins.

Belief that the Catholic Church is the one and only true Church, outside of which there is no salvation and without which there can be no true social order.

Belief in a God Who punishes sin and thus of the existence of Hell for unbelievers and for those Catholics who die in a state of final impenitence.

Belief that Catholics must confess their Mortal Sins both in number and by kind.

Belief in the dogma of Our Lady’s Immaculate Conception and of her Perpetual Virginity.

Belief in the efficacy of prayer to Our Lady, Saint Joseph, and all of the other saints and angels.

Belief in the Resurrection of Our Blessed Lord and Saviour Jesus Christ from the dead on Easter Sunday.

Those who do not believe that Our Blessed Lord and Saviour Jesus Christ rose from the dead on His own power will come to hate the true Catholic Faith and to revile those who seek to remind them of it.

Those who do not believe that there is an empty tomb in Jerusalem because Our Lord went forth from it as miraculously as He passed through Our Lady’s Virginal and Immaculate Womb on Christmas Day will come to live as pagans, seeking their “heaven” in the here and now while believing that they will still be able to enjoy their worldly pleasures in some kind of ill-defined “afterlife.”

Once again, of course, the loss of belief in Our Lord’s actual, Bodily Resurrection from the dead on Easter Sunday is attributable in large measure to the work of the devils posing as “cardinals” and “popes” in the false church of conciliarism that, so very sadly, is believed to be the Catholic Church, something that a 2016 post at Novus Ordo Watch makes very clear (Three Deniers of Our Lord’s Resurrection). An article of mine from ten years ago, written while still in the early stages of accepting the truth that the counterfeit church of concilairism is not the Catholic Church and that the conciliar “popes” have been false claimants to the Throne of Saint Peter, discussed the then Joseph “Cardinal” Ratzinger’s heretical belief of the “resurrection of persons,” not of bodies. There were those who tried to defend “their man” at the time.

Ah, their own “Pope Benedict” pulled the rug out from them by reiterating many of the same false claims in Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection. Ratzinger is now what he has always been: a Modernist by way of the “improvements” made to Modernism by the “new theology” that was condemned, much to the then Reverend Mr. Ratzinger’s disdain, it should be noted, by Pope Pius XII in Humani Generis, August 12, 1950.

Most of the people we encounter as we shop for food or other necessities have no clue at all about First and Last Things. Most young people today do not even know Who God is, which is why so many of them do not believe that He exists or that, if He does, He has any relevance to their daily lives, which are defined by the constant effort to fulfill material and carnal desires that are never satiated. This is because material and carnal desires can never be satiated. Those who live carnally must want more and more and more throughout their lives until they die (or, more likely, are put to death in a hospice) as unhappy as they lived.

One’s coutenance displays a great deal about the interior disposition of his immortal soul. Unhappy people are glum. They do not smile easily and they look askance, not that they know what the word askance means, that is, at anyone who does smile readily and who attempts to greet them during the course of a business transaction. Whatever “happiness” most people alive today think that they are having is fleeting, leading many into the depths of despair, alcoholism and/or drug addiction. Life is but a drudgery, and any thought of sacrifice and suffering, no less that of redemptive suffering, must be anesthetized and escaped from as quickly as possible. 

The glorious season of Paschaltide that is now upon us means nothing to most people. Daily activities were carried on as usual during Holy Week, including on Good Friday. Businesses were open and stores were filled with shoppers. The blathering blabberers of naturalism babbled on and on and on, I am sure, about the Mueller Report and the reaction to it. A full schedule of major league baseball games was played. 

Maundy Thursday?

Good Friday?

Holy Saturday?

Easter Sunday?

What’s that all about? 

What’s religion got to do with anything?

It is truly sad to see most people alive today have no interest in realizing that they are loved by the Infinite, Omnipotent, Eternal God, Who became Flesh in the Viriginal Immaculate Womb of His Most Blesssed Mother and suffered and died to win for us our eternal salvation. Empty lives here below lead people to the eternal emptiness of being deprived of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity.

Given this igorance, indifference and the lack of the utter lack of belief in Our Lord’s Resurrection on Easter Sunday that prevails in many, although not all, of the precincts of the counterfeit church of concilairism at a time when a heretofore “soft” form of totalitarianism on the part of “democratically elected” officials is being transformed into the sort of Soviet-style totalitarianism that exists in one-party states, it is useful to consider how a true Jesuit, Father Maurice Meschler, described the Resurrection of Our Lord in the sort of exacting terms that spell out the word A-N-A-T-H-E-M-A to the likes of Joseph Alois Ratzinger/Benedict XVI, Walter Kasper, Gerhard Ludwig Muller, and, of course, Jorge Mario Bergolgio.

Father Meschler’s reflection consists of several distinct parts, each of which provides a vast contrast between the rationalism of the conciliar revolutionaries (and their naturalist comrades in the world) and the actual truths of the Catholic Faith. The first part deals with the truth and the reality of the Resurrection that is denied by many conciliar revolutionaries and by their like-minded heretics in various “mainstream” Protestant sects, each of which is dying as a result of their centuries-long devolution into the realms of open paganism:

We now come to the glorious life of Jesus, the brilliant reverse of His earthly life, which, in spite of the miracles and prophecies by which God’s glory was manifested in it, nevertheless bore throughout the stamp of poverty, labour, suffering and humiliation—in short, the “form of a servant.”

Christ entered upon this glorious life by three gradations. Immediately after His Death His Soul was glorified, i.e., its lower faculties also entered into the state of beatitude. In the Resurrection His Body too was glorified by being reunited to the beatified Soul. And at the Ascension His glory reached its climax and consummation.

Thus we have two periods of the glorious life to consider: the Resurrection and the glorious life on earth until the Ascension; then the Ascension and the glorious life in heaven.


The Resurrection of Christ

Mark vvi. 9. But he rising early the first day of the week appeared first to Mary Magdalene, out of whom he had cast seven devils.

The first mystery of Christ’s complete glorification is the Resurrection. In the Resurrection His entire Humanity, Body and Soul, entered into essential glory, and hence Easter is the most glorious feast of the God-Man and of all Christendom, as the Martyrology so beautifully and rightly expresses it: “The feast of feasts, the Resurrection of our Lord and Redeemer Jesus Christ.”

1. Truth and Reality of the Resurrection

Christ truly rose from the dead. All assure us of this: the Holy Scriptures (Mark xvi. 9), the holy angels (Matt. xxviii. 6. Luke xxiv. 6), the holy women (Mark xvi. 10, Luke xxiv. 9, 22. John xx. 18), and the Apostles (Luke xxiv. 34), who doubted at first, but were afterwards convinced of the fact and preached their testimony of the Resurrection throughout the world. Indeed, the whole system of Christianity bears witness to the Resurrection: its very essence and stability stand and fall with this truth (1 Cor. xv. 14).

And Christ was bound to rise from the dead (Luke xxiv. 46.). This had been prophesied of Him (Ps. xv. 10. Acts ii. 31) and proclaimed in His types, Isaac (Hebr. xi. 19) and especially Jonas. Christ Himself had often and solemnly predicted it to His Apostles (Matt xv. 22; xx. 19. Mark ix. 30; x. 34. Luke xviiii. 33) and even to the Jews; at first mysteriously(John ii. 19 and then quite plainly. He repeatedly refers to the miracle of Jonas as a sign of in confirmation of His mission, His Messianic office, and His Divinity (Matt. xv. 4. Luke xi. 29). So the Jews themselves awaited the third day after His Death in eager suspense (Matt. xxvii. 63). All eyes were directed to this Sepulchre. If He did not rise again, all was over with Him—with His Person, His plans, and His work. This last failure would truly be worse for Him than anything. Thus it behoved Christ to rise from the dead, and He has risen in truth. “Surrexit Dominus vere, alleluia . . . Scimu Christum surrexise a mortuis vere” (Missal). . (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, pp. 519-520.)

To deny the actual fact of Our Lord’s Bodily Resurrection is to make Him, the God-Man, into a liar, a blasphemy that matters not to those who believe themselves to have a “mission” to “correct” all that has been taught by the Catholic Church under the infallible guidance of God the Holy Ghost from time immemorial.

Father Meschler then described the aspects and circumstances of Our Lord’s Resurrection.

2. Nature and Attendant Circumstances of the Resurrection

The essence of the resurrection consists in the reunion of the body and the soul to a glorified life. The transfigured soul reanimates the body; but the result of this reanimation is no longer an earthly life, but an entirely new and marvelous one. The body is now not merely a perfectly pliable instrument, which opposes no further resistance and obstruction to the action of the soul; it is also a glorious instrument on a par with the soul which it supports and to which it offers undreamed-of sources  of knowledge, joy, and power. For without ceasing to be a body it assumes spiritual qualities, the attributes of glorified bodies. They are these: First, immortality, which is completely impassability and a complete independence with regard to life, youth, and strength of exterior conditions and influences, such as food and sleep; secondly, clarity, which consists in radiant beauty and glory; thirdly, freedom, which excludes and overcomes everything difficult or base; lastly, agility, subtlety, and fullness of power, which knows no restrictions of matter, time, or distance. In consequence of these attributes a glorified body is a most wonderful thing, a masterpiece of God’s wisdom and power (1. Cor. xv. 26, 38 seq.).

So Christ rise again. After He had laid aside all the consequences of this early life, which is burdened with the curse of sin (Rom. vi. 10). He walked in this newness of life (Rom. vi. 4), as a Body of glory (Phil. iii. 21) which displayed the whole plenitude and magnificence of this glorious life. For He is the “first fruit” (1 Cor. xv. 20), the “first-born from the dead,” the Author and Model of all the glorified (Col. i. 18), and the true Son of God, Who merited for Himself the crown of glory and honour by His suffering and Death (Hebr. ii. 9). The servile form has disappeared, and the Divinity now shines forth through the glorified Body, so that the Father can say as at the eternal generation: “Thou art My Son this day have I begotten Thee. As of Me, and I will give Thee the Gentiles for Thy inheritance, and the utmost parts of the earth for Thy possession” (Ps. ii. 7 seq.). Who can comprehend the floods of joy and rapture that now pour into the Soul of the God-Man through the transfigured senses of this glorious Body, and flow together into His Sacred Heart? His glorified Humanity receives a vast kingdom of honour, power, and joy, diffuses it again on all sides in streams of light, beatitude and strength. He now reigns in truth. In the agility, power, and freedom of His glorified existence no point of His kingdom I remote from Him, and His screptre reaches to the utmost boundaries of His vast dominion. The holy women who come to Him are the harbingers of millions of adorers; for in place of one nation which has rejected Him all the nations of the earth will be His portion. From His grave the angels proclaim His Resurrection and send the soldiers as heralds of it into the city, which, in the midst of her victory, trembles before the Risen Lord. And what sets the seal of perfection upon all His happiness and glory is its immutability, permanence, and eternity. “Christ rising again form the dead dieth now no more, death shall no more have dominion over Him” (Rom. vi. 9). The bright and beautiful day of a blissful eternity has risen for the God-Man, and it will never wane nor set.

Such is the essence of the Resurrection. Its attendant circumstances were as follows: Fist, it took places three days after Christ’s Death. Three days sufficed for a valid proof of His real Death; there was no reason for a longer period.

Secondly, the Resurrection took place unseen. No mortal eye looked on; it was beheld with exultant joy only by eternity and the choirs of angels and patriarchs. Of the latter some shared in this glorious Resurrection, either temporarily or permanently. As the God-Man had once gone forth at midnight from the virginal womb of His Mother without violating its integrity, so His glorious Humanity now made its exist from the shade of the Sepulchre without breaking its seals, and unnoticed by men. The result of the Resurrection was a life that no longer belonged to this world.

Thirdly, the Resurrection was accomplished by Christ’s own divine power. The raising of the dead is exclusively the work of divine omnipotence. This omnipotence originates in the Father, and therefore we are told that the Father raised up Jesus from the dead (Rom. viii. 11), and that He lives by the power and the glory of the Father (1. Cor. vi. 14. Rom. vi. 4 But in virtue of the eternal generation the Son likewise possesses this omnipotence, and so the Resurrection is also the work of His own divine power. And since the latter operates independently of time and means, it (the Resurrection) was accomplished in a moment, as will be the case with us also (1 Cor. xv. 52). This self-resuscitation is a peculiar glory of the Resurrection of Christ. The God-Man resumes His life, as He had laid it down, of His own free volition (John ii. 19; x. 18).  (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, pp. 520-523.)

I don’t know about you out there in cyberspace. Father Maurice Meschler described the nature and the circumstances of Our Lord’s Resurrection with Catholic truth, not with the obfuscation and double-talk of the Modernists condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, which has been employed as the basis of Scriptural exegesis, catechesis, and homiletics for over a half century now.

Indeed, quite similar to the fairy tale told by Gerhard Ludwig Muller, who is the official archivist of the heretical works of “Pope Benedict XVI” and who was the prefect of the misnamed Congregation for the Doctrine of the Faith since July 1, 2012, a presbyter in the conciliar structures told the story during a weekday staging of the Protestant and Judeo-Masonic Novus Ordo liturgical service of how one of his seminary professors said that a video camera would have filmed nothing on Easter Sunday. Similarly, a notorious heretic, a true priest, in the same diocese adamantly claimed to a Catholic woman after she had questioned him about Our Lord’s Resurrection as he was packing up his briefcase following a heretical reflection, “He did not rise! He did not rise!”

Our Lord did rise from the dead, and those in the conciliar structures who deceive the Catholic faithful on this point are headed for eternal perdition if they do not repent of their errors and abjure them publicly before they die.

Modernists must always make “foggy” and “complex” what is clear and simple, something that eats away at their pride and their alleged “scholarship,” which is nothing other than sophism.

The world as we know it is founded on a web of lies, the chief of which being that it that the Incarnation, Nativity, Hidden Years, Public Life and Ministry, and Passion, Death, Resurrection and Ascension of Our Lord Jesus Christ are matters of complete indifference having no bearing on either personal or social order.

Father Meschler’s description of the significance of Our Lord’s Resurrection is thus an important antidote to the web of lies that the Modernists and  naturalist pals, whether of the false opposites of the “left” or of the “right,” keep telling to themselves and the general public:

3. Significance of the Resurrection

The great significance of the Resurrection consists in its being the crown of the life and work of Christ and the completion of the Redemption, and this in three respects.

The first aim of Christ’s ministry was to prove His true Divinity, in order that we might be justified by faith. His teaching and miracles had this for their immediate object. But there was still a link wanting in the chain of this great proof—the most important link of all, viz. His Resurrection. Our Saviour Himself had held out the prospect of it to the Jews as His principal miracle and the most irrefutable proof of His Divinity. Now He works this miracle, and it is in very deed far greater than any other that His foes could have demanded of heaven (Mark viii. 11), because it is wrought upon His own Body and life. So the Resurrection is the last and supreme proof of His Divinity. All other miracles rest upon this and receive from it their confirmation. Thus the glory of the Resurrection is reflected back upon the whole life and work of Jesus, surrounding it with a halo of radiant brightness.

The second object of Christ’s ministry was our deliverance from the tyranny of Satan. With three mighty forces—the power of the passions, sin, and death—the prince of darkness had subjugated the human race to his sway, and robbed men of all God’s gifts—peace, grace, and the immortality of the body. Our Saviour had already overcome the two first of these, the power of the passions and sin, by the example of virtue He set us throughout His life, by His Passion and Death, and by the grace that He thereby merited for us. It only remained for Him to vanquish the last enemy, Death. This He does now by His Resurrection, conquering this foe in his own securest stronghold, the grave (1 Cr. Xv. 26 55 seq.). As Samson lifted and carried away the gates of the city where he was imprisoned, so our Lord unhinged the terrible bolts and gates of death and bore them off in a triumph, thus opening the prison of eternal death, that we might all escape (Judg. xvi. 3). By His Resurrection He has vanquished death for us, and our resurrection is now as certain as His (1 Cor.  xv.). The fearsome grave, the death of all earthly hope, has become the place of life, and the garden around it is the new Paradise in which the Risen Saviour offers to mankind the gift of immortality. Thus the Resurrection is a new victory of the Redemption, a great and glorious victory, complete and universal, because it has been won for us all.

Thirdy, the Resurrection is the crown and perfection of the life and work of the God-Man, because it is His essential glorification, the entrance into His kingdom and the beginning of the glorious life that was due to Him from the first as the Son of God, and which was also the prize and reward of His suffering life. This divine life was in reality the destined end of the God-Man; the Passion was only a transition period and a preparation for the life of glory. And now He has entered upon this glory; for in His Resurrection He did not return to His former passible life, but began a new and most glorious one, truly immortal and divine. This glorious life is the type, pledge, and cause of the glorious life that is in store for us. With it the Redemption is consummated. Thus the Resurrection of Christ is the completion of the Redemption and of His entire work as God-Man. Everything is now accomplished. All foes are defeated, all possessions and blessings are recovered; all God’s plans for the human race are re-established—nay, infinitely furthered. Now all is peace—a blessed and eternal peace! Now there is nothing to be done but to enjoy and use what He has won. . (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, pp. 523-525.)

We are not to fear anything that the combined forces of Modernity in the world and Modernism in the counterfeit church of concilairism propose to do to us. This is the time of chastisement. Those who profess the true Catholic Faith, those who call sin by its proper name, those who seek to do penance for their sins—and, yes, even those who even make the Sign of the Cross in public will be charged with “hate crimes” before too very long. It is only a matter of time, and the “laboratories” of various state governments in the United States of America are already making sure that there will be no dissent from the public celebration of sin and error as such dissent is “hateful” and “bigoted,” before this persecution receives the full and open sanction of the Supreme Court of the United States of America and possibly of Congress itself.

In the midst of these terrible times, though, we must proclaim our joy in the knowledge of the actual fact of Our Lord’s Resurrection from the dead on Easter Sunday, a joy that no petty potentate of the “left” or of the “right” can take away from us even if we are imprisoned, beaten, tortured, water-boarded, and executed. If God be with us, Who can be against us? We cannot live in fear. We must manifest our confidence in the truths of the Holy Faith.

Father Meschler made this clear in his section on the conclusion to be drawn from the mystery of the Resurrection:

4. Conclusion to be Drawn From the Mystery of the Resurrection

The first fruit of the mystery is joy. Alleluia is the watchword, the cry of supreme and everlasting peace (Tob. xii. 22. Apoc. xix 1). All rejoice; Heaven rejoices; the angels appear clad in the white garments of joy, and bid men rejoice; our Saviour, the Apostles and the whole Church rejoice. “In resurrectione tua, Christe, coeli et terra laetentur!” (Roman Breviary.) And who would not rejoice, both for our Saviour’s sake and our own? Let us rejoice, then, and congratulate Him with all our hearts on His day of triumph. How well has He earned it! The ear that saw such evil days; the ear that heard so much contradiction and mockery, and so many blasphemies; the heart that broke with fear, grief, and the terrible anguish of death—how different everything has become! “Ru Rex gloriae, Christe, tu Patris sempiternus es Filius” (Te Deum). “Jesu dulcis memoria.”) Let us unite ourselves in spirit with all the thanksgivings, praises, and expressions of joy of heaven and earth; for this is truly “the day which the Lord hath made. Let us be glad and rejoice therein.” (Ps. cxvii. 24).

The second lesson of this mystery is love for our Divine Saviour. Every reason urges it. In the first place, we see here how great a Master we have in Him, glorious, immortal, powerful, and gracious beyond all measure. It is this very mystery which shows us what a sacrifice He made for us in renouncing His glory for so long. Moreover His glory is our glory, His Resurrection our resurrection. He cannot forget us; He obtains everything for us, and shares everything with us.

The third lesson is hope, courage, and confidence! What have we to fear, now that we no longer need to fear death? “Surrexit Christus, spes mea!” (Missal.) “I am the Resurrection and the Life; he that believeth in Me . . . shall not die for ever (John xi. 26). Christ is immortal; everything about Him and everything that is united to Him is immortal—His doctrine, His Church, His elect and their thoughts, words, sufferings, and death. We Christians cannot be conquered by death. The Holy Sepulchre is the proof of it. Where is the stone? Where are the guards, the seals? Where is death? Let those who do not believe in Christ fear and despair! We hope and exult! “Thanks be to God, who hath given us the victory through our Lord Jesus Christ” (1 Cor. xv. 57). How sorely to be pitied are His enemies and adversaries! Let us pray for them, that they too may become participators in His joy and peace. “Tu nobis, victor Rex, miserere, Amen.” (Missal. Alleluia! Agnus Dei, qui tollis peccata mundi, dona nobis pacem.”—Love, joy, and courage—these are set before us to-day with the “newness of life” to which Christ’s Resurrection calls us (Rom. vi. 4).

For reading and meditation: “Victimae Paschali” (Missal); “Te Deum;” Ps. ii. cxvii. cxxxviii. . (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, pp. 525-526.)

Yes, Our Blessed Lord and Saviour Jesus Christ’s doctrine is immortal. It is not subject to reinvention by Modernists or to the same sort of outright denial exhibited by the Jews during Our Lord’s life here on earth and in the immediate aftermath of His Resurrection. Our joy, our hope, and our confidence in Our Lord’s Easter victory over the power of sin and eternal death must be absolutely unflagging without, of course, presuming that we are saved. We have confidence without presumption. We are Catholics, which means that the fear of the forces of this world can have no part in our interior lives. We need to fear only displeasing God by means of Mortal Sin and of dying in its unholy persistence.

Father Meschler explained how the Jews, whose Talmudic descendants today continue to spread the lies that they paid the Roman soldiers who guarded Our Lord’s tomb to tell, knew that Our Lord and Saviour Jesus Christ had risen from the dead but remained obstinate in their refusal to yield unto Him. They paid the price for this obstinacy with the destruction of Jerusalem in 70 A.D. by the Romans and their dispersal to the far quarters of the earth:

The Glorious Life from the Resurrection to the Ascension. Aim and Signification of this Life.

The object of this intermediate sojourn on earth was two-fold. First, the revelation of this truth and nature of the Resurrection; to prove that our Saviour was truly risen, and to a glorious life. And in all likelihood He also intended to show us what awaits our body after this life—Secondly, the completion of the organization of the Church, in which many very important points were still wanting. All our Saviour’s appearances after His resurrection are made in pursuit after His Resurrection are made in pursuit of these end; sometimes of the former sometimes of the latter, sometimes of both together.

The necessity of this revelation of the Resurrection lies in the extraordinary importance of this fact for the life-work of Jesus, for whole Church, and indeed for the whole world. It is the foundation of all religion. That is why it is written that Christ “was delivered up for our sins rose again for our justification: (Rom. iv. 25), i.e. for the confirmation of the faith, hope, and charity by which we are justified. So the Resurrection must of necessity in some way be proclaimed and made manifest.

As for the manner of this proclamation, it was not to take place through Christ Himself, by His rising again in presence of all the people. The life of Resurrection is quite a new and extraordinary life, and does belong to this world, but to the kingdom of glory. It was therefore advisable that the revelation should be made by means of intermediary agents and in ways appointed by God alone.

And by whom, then, was it made. First by angels, who are always the connecting links between this world and the world beyond, and whom God employs to reveal His eternal decrees, as was the case with the mystery of the Incarnation at the Annunciation and Nativity of Christ. This service by angels also gave proof of Christ’s supremacy and power. Probably the Saints whose bodies were now resuscitated and also appeared to many people in the city, were also charged to make known the fact of His Resurrection (Matt. xvii 52 53).

And to whom was the revelation made? Not to all the people, but to the “witnesses preordained by God” (Acts x. 41; xiii. 30 seq. 1. Cor. xv. 5), the Apostles. After His Resurrection, Christ no longer held personal intercourse with the people. They are now referred to the Apostles. It is better so for their faith and for their submission to the Church in its established form. The Revelation of the Resurrection to Christ’s Enemies

1. Why Christ Reveals His Resurrection to His Enemies

Christ reveals His Resurrection to His enemies, in the first place that He may be true to His word. He had held out the sure prospect of it to them, as well as to His Apostles, and so they too were to receive certain tidings of it.

Secondly, He did this out of goodness and mercy. The great miracle of the Resurrection was to remove the last pretext for their obdurate unbelief.

Lastly, He did it in pursuit of a plan of His wisdom, according to which the measures they had already taken to frustrate the Resurrection, as well as those they were about to take in order to deprive it of credence, should become the most brilliant testimony in its favour and also bear witness to the holiness of Jesus and their own wickedness.

2. How Christ Reveals His Resurrection to His Enemies

Our Lord first reveals His Resurrection to the soldiers on guard, through an angel, and with every token of terrific power. The angel descends like a flash of lightning, the earth trembles and quakes; he rolls away the stone and seats himself quietly and majestically upon it, in the midst of the soldiers in the antechamber of the Sepulchre, so that they could convince themselves that it was empty, if they liked (Matt. xxviii. 2 3). The angels meet those who oppose violence to Christ with terrific and overwhelming power.

As for His enemies in the city, the chief priests, our Saviour reveals His Resurrection to them through the guards. Half-dead with terror, the soldiers fled. Some of them ran at once into the city and told the chief priests, under whose order Pilate had placed them, what happened (Matt. xxviii. 4 11). These witnesses are quite unimpeachable, partly on account of their calling and office and because they were in no way implicated in the matter, and partly because they must have been more inclined to speak in accordance with Pilate’s and the chief priests’ wishes than otherwise. And nevertheless they acknowledge the true facts of the occurrence. Thus the chief priests receive the official information of the Resurrection against their will, and through the very guards they had posted to prevent any fraud.

3. With What Result Christ Reveals His Resurrection to His Enemies

The chief priests take counsel with the ancients (Matt. xxviii. 12); and their decision is therefore an official one. Instead of yielding, as they had promised to do (Matt. xxvii. 42), or of explaining away the whole occurrence by ascribing it to sorcery, against which even armed force was powerless, they evidently acknowledge it to be a fact; but in order to get out of the dilemma they induce the soldiers to tell a lie, bribe them with a large sum of money (Matt. xxviii. 13 14), and promise to secure them against punishment even from Pilate. They were to say that the disciples had taken away the Body whilst they slept. Under these circumstances Pilate might well feel little indication to make an ado about the matter, in his own interest as well as in that of the soldiers and Jews. He had enough on his conscience. This measure of the chief priests was not simple unbelief, but the basest dishonesty. Every word is a crime and a fatal snare for themselves, as St. Augustine demonstrates (“In Ps. lxiii. Mentita est iniquitas sibi, Ps.xxvi. 12”). By their lies they bring themselves into a dilemma, and win shame and hell as their portion. And yet, although their tissue of lies came to light, the tradition that the disciples took away the Body remained prevalent among the Jews, as St. Matthew tells us (xxiii. 15).—We may here notice in passing the role that money plays in our Saivour’s destiny; it is always that of iniquity and injustice (Luke xvi. 9 11).

With this act of dishonesty, the Great Council disappears from the Gospels. It has throughout perseveringly played the part of the impious State, in league with the temporal power of the day; first, in pursuit of its object, viz. to stand its ground against God and the truth; secondly in the employment of means to this end, viz. bribery, lying, official manipulation of seals, confiscation, and suppression by brute force; and thirdly in the result of all this which is nothing else than defeat and destruction in shame and terror. And this was the actually the fate of the Jewish State for a few years later. “The truth of the Lord remaineth for ever” (Ps. cxvi. 2).

On the other hand, how glorious is our Saviour in His all-merciful goodness! He thinks of His unhappy persecutors, and sends them angels to instruct and embarrassments to warn them. And then in His supremacy and power! H does not show Himself to His foes again, nor ask them to bear witness to His Resurrection. He lives—above them and among them. He shows Himself everywhere, and everywhere witnesses are loudly preaching His Resurrection. What a terrible thought for his foes! Oh that the mighty one of this world might at learn “learn where is wisdom, where is strength, where is understanding,” and “know also where is length of days and life, which is the light of the eyes and peace!” (Bar. iii. 14). Where else than with God? How significant, in light of this mystery, is the Office of Easter-week, in which we find depicted on the one hand the indestructible beauty of the Just One, and on the other the vain and future efforts of His foes, and their miserable defeat and destruction. (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, pp. 526-530.)

Father Meschler described the state of politics in the United States of America, practiced by men and women who make their obeisance to the Talmudic descendants of the chief Jewish priests of Our Lord’s time by pledging their fealty to the government of a murderous, anti-Christian regime, the State of Israel, when speaking before the American-Israeli Public Affairs Committee. Indeed, one candidate in 2016, our current and much-besieged president who suffers from many self-inflicted wounds that arise from his ignorance of embracing the cross and of enduring injustice as Our Lord showed us during His Passion and Death, even boasted that his daughter, who practices the diabolical Kabbalism, was about to have a “beautiful Jewish baby” (see  Trump Remarks at AIPAC) while another candidate three years ago, a baptized Catholic whose father turned him in a fire-breathing Baptist apostate, considers support for a state whose creation was opposed by Pope Saint Pius X when he spoke to the founder of international Zionism, Theodore Herzl, on January 25, 1904, the Feast of the Conversion of Saint Paul the Apostles, as a test of one’s “fidelity” to the interests of the United States of America, which he believes are synonymous with those of Israel, starting off by saying “God bless AIPAC” (see Rafael Edward Cruz Obeisance at AIPAC).

The world is indeed built on a fabric of anti-Incarnational lies, and yet it is that even Catholics believe that God will grant a respite to nations built on those lies, which have mutated to the point of being the means of the self-annihilation of those very nations. I mean, what part of “Without Me you can do nothing” (John 15: 5) is hard to understand or to accept?

In the midst of the lies told by the naturalists of Modernity and the rationalists of Modernism, we must always have recourse to the fairest flower of our race, the Blessed Virgin Mary, to whom Our Lord appeared first (an apparition that was recounted from the New English Edition of The Mystical City of God in). Father Meschler described the reason why Our Lord appeared to His Most Blessed Mother first and how it affects us today:

3. What Results for Us From Our Saviour’s Appearance to His Mother

In the first place, let us rejoice in Our Lady’s joy and congratulate her with all our hearts; for she has well deserved it is of us.—Secondly, we see how we can too can attain to true Easter joy, viz. by always following our Lord faithfully and generously wherever He goes.—Thirdly, let us learn wherein true Easter joy consists and how we must manifest it. In this Mary is our model. The object of our joy must be our Saviour and spiritual things; the manner of it must be quiet and interior, in prayer and recollection; and lastly it must be noble and unselfish, not excluding others.—All this finds a beautiful expression in the Easter anthem, which we may here briefly consider, in order to recite it well. Regina coeli, laetare, Alleulia! She is now no longer the Mother of Sorrows, but the Queen of heaven, i.e. of honour, power, and joy. To be the Mother of God is now a joy. Quia, quem meruisti portare, Alleluia! Al the joy of the Easter feast is peculiarly her own. She is the Mother of the Risen Saviour. She gave Him birth and bore all His sorrows and sufferings with Him till His Death. Resurrexit sicut dixt, Alleluia! O joy! By His Resurrection thy Son has confirmed everything: His doctrine, His word, and His Divinity. All is gloriously consummated. All is gloriously consummated. Ora pro nobis Deum, Alleulia! Pray for us, as thou then didst for the Apostles and the whole Church. Obtain for Christ’s kingdom by thy glorious intercession an increase of faith, hope, and love, and for the whole world participation in the true Easter joy in Christ, here below and in a blissful eternity. (Father Maurice Meschler, S.J., The Life of Our Lord Jesus Christ, The Son of God, in Meditations, Volume II, Freiburg Im Breisgau 1928 Herder & Co., Publishers to the Holy Apostolic See, p. 533.)

This is the season of Easter joy, a joy which we must make manifest to the unbelieving world in which we live, a joy that no man can take from us, a joy that transcends the petty men of naturalism and the forgettable revolutionaries of conciliarism who will be but footnotes in the annals of salvation history once the final battle takes place.

It is Easter!

Let us celebrate with true joy as we keep close to Our Lord by meditating upon the Glorious Mysteries of His Most Blessed Mother’s Most Holy Rosary, which is the weapon that we must use to console the good God and to make reparation for our sins and those of the whole world, a world that is in a mess today because it does not now the joy of the Crucified and Resurrected Christ the King nor that of having such a Blessed Mother to help us in our every need, whether spiritual and temporal.

Let must make manifest Easter joy in the midst of an unbelieving world, and we must be ever grateful to Our Lord and His Most Blessed Mother for the imcomparable, unmerited gift of the Catholic Faith, which makes it possible for us to be sharers of an unending Easter Sunday of glory in Paradise.


Christ is Risen!


Vivat Christus RexViva Cristo Rey!

Immaculate Heart of Mary, Triumph soon!

Our Lady of the 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.

Saints Soter and Caius (whose feasts are impeded this year), pray for us.

A Devotion for Good Friday: Hour of Mary in Desolation

from Christ or Chaos


A Devotion to be prayed anytime between 3:00 p.m. on Good Friday and 10:00 a.m. on Holy Saturday

One of the greatest sorrows of Mary was when, her Son being taken from her and laid in the tomb, she remained entirely alone and desolate: for the time when a mother most feels the loss of her son is after he has been buried and she sees him no more. For this reason those who love Mary try, as of old did John and Magdalen, to comfort her in her profound grief. This the Holy Founders did when, on Good Friday 1240, after having followed Jesus in spirit through all the circumstances of His cruel Passion and sorrowed with His afflicted Mother, they passed the night weeping and mourning with her. And she, in return for their love deigned to appear to them, and gave them for their vocation to mourn with her over the sufferings and death of Jesus, and to propagate devotion to her Sorrows. In imitation of the Holy Founders, the custom has been introduced in the churches of the Servite Order, on Good Friday night, to have, in honor of the Desolation of Mary, a special service which, is called the “Hour of Mary in Desolation.” This devotion began in a monastery of the kingdom of Naples, whence it spread in other provinces and cities, but became more solemn when it was introduced  in the church of San Marcello at Rome in 1814 by Cardinal Odescalchi, who was most devout to our Lady of Sorrows. Pius VII, encouraged this touching devotion by granting indulgences. It may also be practiced privately on and Fridays of the year.


By the sealed and rock-hewn grave,

Where her Son in death is sleeping,

Stands the Mother, mournful, weeping,

And her heart in twain is torn.

Now bereft of Him, her dearest,

All her joy in Him is dying;

Come to Mary in her sighing.

Come, ye faithful souls, and mourn.

An Act of Contrition

GOD of infinite mercy, behold me humbly prostrate at Thy feet, filled with confusion for my ingratitude against Thy divine majesty and goodness. Full well I know that my sins were the cause that my dear Jesus died. Pity me, Lord, who ask pardon with tears, and am firmly resolved to offend Thee no more. And thou, O Mary, my sorrowful Mother, entreat forgiveness for me, and permit me to keep thee company in thy sorrow for the loss of thy dear Son; may I weep with thee and never more pierce, by my sins, thy loving heart and the Heart of thy Son.


Mother, my Mother desolate, I will not leave thee alone to weep. I will join my tears to thine. With thee I will bewail thy Dolors, and those of my dead Redeemer.


Mary desolate at the Sepulchre of her Son

CONSIDER, O my soul, the desolation of thy Mother, as she stands by the sepulchre, wherein the lifeless body of her dear Son has just been laid,. A cold stone is now between the Son and the Mother, and how great is her woe ! See with what love her eyes are fixed on the tomb ! Before she had some comfort, however sad in holding her Son, though dear, in her arms. But now He is parted from her, and she sees Him no more. What a cruel separation ! She longs to be buried with Him, and in spirit hides herself in the wound of His sacred Heart. Do thou also, O my soul, hide thyself with thy Mother, in the sacred side of Jesus, and with her mourn the ingratitude which caused thee by thy sin to wound so deeply that loving heart.  


O MARY, my dear Mother, with what grief do I see thee weeping at the tomb of thy Jesus ! The more I grieve that I cannot bring thee any comfort, the more stand I reproved that I am the cause of thy Sorrows. But if the tears of a contrite heart may at all console thee, lo ! Dear Mother, aided by thee, I shed them at thy feet. Do thou deign to receive them and lay them at the Heart of thy Son, who despises not, but welcomes a contrite and humbled heart, and so by thy intercession may these my tears gain from Jesus pardon for my past transgressions.

Say seven Hail Marys, then one Gloria Patri, and the first part of the Stabat Mater

Stood the mournful Mother crying,

While her Son was hanging there.

For her soul was full of moaning,

Anguish, and of bitter groaning,

And her heart the sword-thrust bare.

O how sad and sore distressed

Now was she, the Mother blessed,

Of the sole-begotten One!

How she grieved, fond Mother, viewing

All the pain He was enduring,

He, the Christ, her glorious Son!

Lives there any so untender,

Thus could see Christ’s Mother bend her,

Under woe, and never weep?

Who that saw her anguish, could not

Share it, and once sharing would not

Drink her cup of sorrows deep.

For the sins of sinful nature

Which she bare, a human creature,

She must see her Son in death.

When my body, Lord is dying,

Bring my soul, on Thee relying,

To the realm of Paradise.

Ye, who in the way of dolors,

Pass, and turn your eyes on me,

Tell me did you ever see

Grief like mine and bitter smart?

When I gaze upon the tomb

Where my Jesus lies at rest,

I too die; my head, my breast,

Faint for bitterness of heart.


Mary returning to Jerusalem, passes by Calvary

Follow, O my soul, thy mournful Mother, when with John and the holy women, she leaves the sepulchre to return to her home. She cannot but pass again and see the place where her Son suffered, where He died. Behold her on Calvary. What anguish, what grief were renewed in her heart at the sight of that hill, whereon still was planted the tree of the cross on which her Son expired. She sees the earth still drenched, the cross still stained with His precious Blood. Again there pass through her mind the barbarous Crucifixion, the bitter drink given to Jesus, the insults, the scorn, the agony, His last words, those especially wherein He asked forgiveness for sinners, and gave her to us for our Mother. She prostrates herself at the foot of that sacred tree, to reverence it, and embraces it with tears. Take thy stand, O my soul, with Mary at the foot of the cross, clasp the pledge of thy salvation, and weep for the death to which on that cross thou hast by thy sines delivered the Son of Mary.


MOTHER most afflicted, my sorrow it is to see thee languishing at the foot of the cross and all the more that I have received thee as my Mother and thou hast taken me as thy son. Heavy is my heart that I have proved unworthy of this blessing. I hate those times wherein my sins have separated me from thy Son and from thee. Do thou with Jesus ask pardon for me from the Eternal Father. Grant that by thy intercession, I may willingly take all tribulation from His hand, and that untied to my crucified Lord I may, imitating His and thy patience, be made worthy to obtain the reward of life eternal.

Say seven Hail Marys, then one Gloria Patri, and the second part of the Stabat Mater.

By the cross of Jesus dying,

Stood the mournful Mother crying,

While her Son was hanging there.

After scourges, after scorning,

She saw Him forsaken, mourning,

Till He drew His latest breath.

Ah, my Mother, whence love floweth,

As who sorrow’s power knoweth,

Grant me that with thee I mourn.

Be my willing soul’s one pleasure,

Love of Christ beyond all measure,

Make my soul with ardor burn.

Holy Mother, hear my pleading.

Fix the wounds of Jesus bleeding

On the cross, within my heart.

In those wounds and cruel bruises

Thy Son suffered for my uses,

Give me thus to bear a part.

Made me vie with thee in grieving.

While I tread this land of living.

Suffering with the Crucified.

When my body, Lord, is dying.

Bring my soul, on thee relying,

To the mount where myrrh is found,

To the hill of frankincense,

I return with grief intense,

Here had died my one fair Flower.

Sacred cross, whereon was hanging,

Bathed in His own precious Blood,

He my Son, my only Good,

I embrace thee and adore.


Mary Desolate in her home

ENTER, O my soul, into the house, wherein is Mary thy Mother, all sorrowful and in tears.  Jesus is no more with her, and she looks for Him in vain. Her thoughts fly to the sepulchre, but only to new memories of sorrow. Stay awhile, O my soul, in this house with thy Mother, with John the beloved disciple, with the holy women, and scarce wilt thou bear to see such desolation. Weep with her, with her seek Jesus, and she will be comforted if she finds Him living by grace in thine heart.


MOTHER most loving, as I think of thee in thy poor home without thy Son, my heart is sore within me. And I too have lost Him, but through my sin. I know now how great an evil I have done, when I have committed sin. O Mary, my only hope after Jesus, obtain that my God may return to my heart. Make me to hate and amend my faults; be this the fruit of my having dwelt with thee in thy desolation, that by repentance I may obtain forgiveness. Do thou assist me in this my exile that I sin mo more; do thou and thy Son stand by me in the hour of death. With the names of Jesus and Mary on my lips, may I breathe out my soul in thine arms, and live for all eternity in the joy of God. Amen.

Say seven Hail Marys, then one Gloria Patri, and the third part of the Stabat Mater.

BY the cross of Jesus dying

Stood the mournful Mother crying,

While her Son was hanging there.

Now may I with thee ally me,

Smite my breast and mortify me,

‘Neath the Rood and at thy side.

Maid than highest maidens higher,

Scorn not thou my deep desire,

Grant that I may mourn with thee.

Make me bear thy Jesus dying,

Lie with Him as He was lying,

That His stripes may fall on me.

Make me wounded with the wounding,

Fill me with the grace abounding,

Of His Blood and of His cross.

Shield me from the flames infernal,

Save me lest in that eternal

Judgment, I may suffer loss.

Christ, when earthly war is ended,

By Thy Mother dear befriended

May I win the battle prize.

When my body, Lord, is dying

Bring my soul, on thee relying,

To the realm of Paradise.

Though the loved disciple tend

As a son my deep distressed

In His home, yet none the less

Do I seem bereft of all.

Scarce I hear, and scarce I speak,

Scarce can turn my weeping eyes

Jesus hearkens not my cries,

All my heart is turned to gall.


Before I leave thee, Mother most desolate, I give into thy care a contrite and humbled heart, praying thee to give me ever thy holy benediction. Bless me as thy son, and may thy blessing assist me in life and death, and follow me to Paradise.

Mother, thou whose heart was sore,

Hold within thy holy keeping

Us, who join with thee in weeping,

Till this earthly life is o’er.

V. May the Sorrowful Virgin Mary

R. Bless us with her loving Child


I. PLENARY, on the day of their Easter Communion, to all the faithful who, between 3 P.M. on Good Friday and 10 A.M. On Holy Saturday, shall keep company with Mary in her desolation after the death of her divine Son, for one hour, or at least half an hour, spending that time in meditation or payers, either in public or privately. II. 300 DAYS, to all the faithful who shall, on any week, from 3 P.M. On Friday to Sunday morning, do the same exercise. III. PLENARY on one of the last days of the month, to those who shall practice it every week.

Good Friday: The Most Solemn Day of the Year (Revised and Expanded)

from Christ or Chaos

The most powerful sermon ever preached was given by Our Blessed Lord and Savior Jesus Christ as He hung on the gibbet of the Holy Cross for three hours, nailed there by our sins having transcended time. Our Lord spoke very few words as He died a painful death. The power in His preaching was the suffering He endured to pay back in His Sacred Humanity the debt of our own sins to Himself in His Infinity as God. His death on this very day destroyed the power of sin and eternal death forever, making it possible for each of us to join the Good Thief in Heaven if only we persevere to the point of our dying breaths in states of Sanctifying Grace. The Paschal Lamb, Who had instituted the New and Eternal Covenant at the Last Supper, now ratifies the New Covenant in His Most Precious Blood as He, the new Moses, effects the New and Eternal Passover from sin and death to eternal life with Him for all eternity in Heaven.

Our Lord had been betrayed by one of His chosen Apostles, Judas Iscariot, and denied by His Vicar three times. He was tried before the Sanhedrin as lying witnesses testified against Him. He spent the night in jail prior to being taken before the Roman governor, Pontius Pilate, who desperately wanted to find a way to release Him while at the same time appeasing his Jewish collaborators in the Roman occupation of the Holy Land, the Pharisees, a point that was made by Saint Augustine in a reading during for Matins during the Office of Tenebrae last evening:

We know what secret counsel was that of the wicked Jews, and what insurrection was that of the workers of iniquity. Of what iniquity were they the workers? The murder of our Lord Jesus Christ. Many good works, saith He, have I showed you for which of those works go ye about to kill Me? He had borne with all their weaknesses: He had healed all their diseases: He had preached unto them the kingdom of heaven: He had discovered to them their iniquities, that they might rather hate them, than the Physician That came to cure them. And now at last, without gratitude for all the tenderness of His healing love, like men raging in an high delirium, throwing themselves madly on the Physician, Who had come to cure them, they took counsel together how they might kill Him, as if to see if He were a Man and could die, or Something more than a man, and That would not let Himself die. In the Wisdom of Solomon we recognize their words, ii. 18, 19, 20, Let us condemn Him with a shameful death Let us examine Him; for, by His own saying, He shall be respected. If He be the Son of God, let Him help Him. (From Saint Augustine‘s Treatise on the Psalms, as found in the Matins, Office of Tenebrae, Good Friday.)

Archbishop Alban Goodier described the fury of the Jewish mob, incited with hatred in large measures as a result of the effect of our sins having transcended time, that amazed even the cowardly Roman apparatchik, Pontius Pilate:

He [Pontius Pilate] must yet make another attempt. He would appeal to those deeper things which had made so great an impression on himself, and which, he knew, meant so much more to the Jewish people. He could affect contempt in what he said; he could pretend it was not his concern; yet in his heart he knew it was not all contempt. Jesus ‘the Christ’, ‘the Anointed’—the word clearly had a meaning to the Jew, for the chief priests and elders had flung it at Jesus with exceeding bitterness. Jesus ‘the King of the Jews’—whatever it might signify, he was sure by now that the title was no empty name. The accusers had been enraged because their Victim had claimed these titles for Himself; if they meant nothing, neither could the charge they contained have any meaning. No man could be put to death for claiming a title that meant nothing; no man could rouse against himself such bitter hatred by the mere adoption of a foolish, empty name. He would press these titles home; if the elders and the priests rejected them, nevertheless the people might yet be moved, He would imply that, as judge, not only did he declare Jesus innocent of any crime, but also he believed Him to be what He claimed to be. If still they would have His life, then, in the final judgment of the independent Roman court, it would not only be because Jesus claimed to be ‘Christ the King’, but because He was ‘Christ the King’ in very truth: ‘And Pilate spoke to them again desiring to release Jesus. What will you then that I do with Jesus Who is called Christ the King of the Jews?’

And again he failed. Once more the reminder of the truth did but aggravate them; the will not to believe is hard to convince, the determination not to accept what is known to be true is invincible. Indeed to attempt to convince is to rouse the most violent kind of enmity. Hitherto the accusers had only clamoured for the condemnation of Jesus. They had asked that somehow He should be put to death, apparently it mattered not how; how, since they had been taught with His being their Christ, their anointed King, they went to a further extreme. He must not only die; he must die the most shameful death that even the Roman world knew. He must die the death of a guilty slave, of a convicted criminal; though to be a Roman citizen would save even a criminal from such a fate. Their Anointed? Let Him be crucified. Then it would be known what they thought of Him, then even such men as Pilate would check their sarcastic tongues: ‘But they all cried out, Crucify him, crucify him, let him be crucified.’

This was indeed a climax of hatred, so that more than ever Pilate was amazed. He had seen passion roused to blind fury before; in his own city it was cultivated as an amusement. He had seen, in Rome, eyes glittering and faces taut, as women round the arena turned down their thumbs demanding a gladiator’s death. He had seen his own soldiers, brutalized and hardened till they were scarcely human any longer, laughing and turning to sport the slaughter of the helpless. He had watched an Asiatic mob, more deliberate and merciless than any European, show its white teeth and express dread purpose in its eyes as it pursued some deed of callous cruelty. He had himself a heart hardened enough to pass suffering by, to inflict it if need be, and to be moved no more than if he plucked a lily. But this sight before him was different from all these. It was not fury, it was not blind; it was cold, deliberate, determined. There was too much hatred now even for mockery or laughter. Never before had a Jew, or a Jewish mob, demanded that a Jew should be crucified, no matter what might have been his crime. (Archbishop Alban Goodier, S.J., The Passion and Death of Our Lord Jesus Christ, Authorized American Edition published by the Daughters of Saint Paul, pp. 267-269.)

Incredible assaults against Truth Himself—Truth Incarnate, Truth Crucified and Resurrected, Our Blessed Lord and Saviour Jesus Christ are taking place in the world at this time. Most Catholics are utterly silent, if not oblivious, to these attacks, diverted as they are by the bread and circuses of our times. Some Catholics who see the evils of the times refrain from opposing them vocally for fear of being rejected by friends and relatives and/or suffering some kind of injury to their financial well-being and career success. It is the same now as it was below Pontius Pilate’s portico on Good Friday. Exactly the same.

As Archbishop Goodier noted, truth aggravates those who are opposed have set their minds upon rejecting it. Those who remind others of truths that they do not want to accept must be dealt with summarily. This is what the civil authorities are not doing at this time. This is what many journalists, especially some of the younger ones, have been doing all of their careers. This is what is being done in public and conciliar schools, in colleges, universities and professional schools. This is what is being done by the medical industry as most of its practitioners suborn the chemical and surgical execution of innocent preborn children and the use of “palliatives” to expedite the deaths of terminally or chronically ill patients while also supporting the vivisection of living human beings in the name of “giving the gift of life” after they have been declared as “brain dead.” And, of course, this is what has been done by the authorities of the counterfeit church of conciliarism for fifty-nine and one-half years now. Truth Incarate was rejected on Good Friday. Truth Incarate is rejected today, most especially by those in the conciliar church who claim to represent Him while they pervert, distort, corrupt and mispresent His immutable teaching.

Our Divine Redeemer was scourged and crowned with thorns, suffering the loss of massive quantities of His Most Precious Blood. He was tormented by the crowd, which was motivated by our own sins, and condemned to death as an insurrectionist, Barabbas, promising political salvation was released in His place. He picked up His heavy Cross to carry it on the Via Dolorosa en route to Calvary, where He encountered His Most Blessed Mother, whose suffering in Her Sorrowful and Immaculate Heart was a perfect participation in His own work of Redemption.

The following account from The New English Edition of The Mystical City of God provides us with Our Lady’s account of her Divine Son’s scouring and being crowned with thorns, the latter, of course, served as a mockery of His Sacred Kingship over us mortal creatures andour nations:

628. Thus the Lord stood uncovered in the presence of a great multitude, and the six torturers bound Him brutally to one of the columns in order to chastise Him so much the more at their ease. Then two and two at a time in their order they scourged Him with such unheard-of cruelty as was not possible in the human condition if Lucifer himself had not possessed the impious hearts of those merciless executioners, his ministers. The first two scourged the most innocent Lord with some branching and knotted cords, hard and thick, and in their sacrilegious fury they strained all the powers of their body to inflict the blows. This first scourging raised in the deified body of our Savior great bruises and welts which joined together, causing his whole body to swell and become disfigured, and the most precious blood to burst through the wounds throughout his entire body. When these executioners became tired, two new executioners entered in competition with the first two; with branching straps like the hardest reins they leveled their strokes upon the places already wounded, breaking open all the welts and bruises the first scourging had caused and shedding the sacred blood, which not only entirely bathed the sacred body of Jesus our Savior, but also spattered onto and covered the garments of the sacrilegious executioners who tormented Him, running down even to the ground. With that the second pair of executioners withdrew and the third pair began, using as new instruments of torture branching rawhides, nearly as hard as dried wicker. They scourged Him still more cruelly because they were wounding not so much his virginal body as cutting into the wounds already produced by the previous scourging; moreover, they had been secretly incited to greater fury by the demons, who were filled with new rage at the patience of Christ.

629. Since the veins of the sacred body had now been opened and his whole Person seemed but one continuous wound, the third pair found no more room for new wounds; so repeating the inhuman blows they tore the immaculate and virginal flesh of Christ our Redeemer, tearing many pieces of it off which scattered to the ground, clearly exposing the bones of many parts of his back, which then showed red through the flowing blood; and in other places the bones were laid bare larger than the palm of the hand. In order to wipe out entirely that beauty which exceeded that of all other men (Ps. 44:3), they scourged Him in his divine face and in the feet and hands, thus leaving unwounded not a single spot upon which they could exert their fury and wrath against the most innocent Lamb. The divine blood flowed to the ground, gathering here and there in great abundance. The scourging in the face and in the hands and feet was unspeakably painful because these parts are so full of sensitive and delicate nerves. His venerable countenance became so swollen and wounded that the blood and the swellings blinded Him. And above all this the executioners covered Him with the most filthy spittle and loaded Him with insulting epithets (Lam. 3:30). The exact number of lashes dealt out to the Savior from the soles of the feet to the top of the head was 5,115. The great Lord and Author of all creation, who by his divine nature was incapable of suffering, was in his human flesh and for our sake reduced to a man of sorrows (as Isaias had prophesied in chapter LIII [v. 3]), well acquainted with the experience of our infirmities, the last of men and reputed as the outcast of all.

 630. The multitudes who had followed the Lord filled the courtyard of the house of Pilate and the surrounding streets, for all of them waited for the issue of this event, discussing and arguing about it according to each one’s views. Amid all this confusion the Virgin Mother endured unheard-of insults, and She was deeply afflicted by the injuries and blasphemies heaped upon her divine Son by the Jews and gentiles. When they brought Him to the place of the scourging She retired to a corner of the courtyard in the company of the Marys and St. John, who attended upon Her and accompanied Her in her affliction. Assisted by her divine visions She there witnessed the entire scourging and all the torments of our Savior. Although She did not see it with the eyes of her body nothing was hidden to Her, no more than if She had been standing quite near. Human thoughts cannot comprehend how great and how diverse were the afflictions and sorrows of the great Queen and Lady of the Angels; together with many other mysteries of the Divinity they shall become manifest in the next life for the glory of the Son and the Mother. I have already mentioned in other places of this History, and especially during the Passion (508, 553), that the Blessed Mother felt in her own body all the torments of her Son. This was true also of the scourging, which She felt in all the parts of her virginal body in the same intensity as they were felt by Christ in his body. Although She shed no blood except what flowed from her eyes with her tears, nor was lacerated in her flesh, yet the bodily pains so changed and disfigured Her that St. John and the holy women failed to find in Her any resemblance of Herself. Besides the tortures of the body She suffered ineffable sorrows of her most pure soul, for there any addition to her knowledge only added to her sorrow (Eccles. 1:18). And beyond the natural love of a mother, and her supreme love of Christ, She alone knew and could ponder more accurately than all creatures the innocence of Christ, the dignity of his divine Person, and the atrocity of the injuries He was receiving from the perfidious Jews and the very children of Adam whom He was redeeming from eternal death.

631. Having at length executed the sentence of scourging, the executioners unbound the Lord from the column, and with imperious and blasphemous presumption commanded Him immediately to put on his garment. But one of those executioners, instigated by the demon, had hidden his clothes out of sight while they scourged the most meek Master in order to prolong his nakedness for the greater derision and affront of his divine Person. This evil intention of the demon was well known to the Mother of the Lord; therefore, making use of her power as Queen, She commanded Lucifer and all his demons to leave the neighborhood, and they immediately fled, compelled by her sovereign power and virtue. She gave orders for the tunic to be brought by the holy Angels within reach of her most holy Son so He could again cover his sacred and lacerated body. All this was executed immediately, though the sacrilegious executioners understood not the miracle, nor how it had been wrought; they attributed it all to the sorcery and cunning of the demon. During this protracted exposure our Savior had in addition to his wounds suffered greatly from the cold of that morning, as mentioned by the Evangelists (Mk. 14:54; Lk. 22:55; Jn. 18:18). His sacred blood had frozen and compressed the wounds, which had become inflamed and extremely painful, and the cold had diminished his powers of resistance, though the fire of his infinite charity strained them to the utmost in order to suffer more and more. Though compassion is so natural in rational creatures, there was none for Him* in his affliction and necessity, except that of his Sorrowful Mother, who tearfully bewailed and pitied Him in the name of the whole human race.

632. Among other sacraments of the Lord, hidden to human wisdom, this also causes great astonishment, that the wrath of the Jews, who were men of flesh and blood like ourselves, was not appeased at seeing Christ our Good so torn and wounded by the scourging, and that the sight of a person so lacerated failed to move their natural compassion, but rather aroused their envy to invent new types of injuries and torments against one already so torn; for so implacable was their fury they at once planned another new and unheard-of species of torment. They went to Pilate and in the presence of his counselors said: “This seducer and deceiver of the people, Jesus of Nazareth, in his boasting and vanity, has sought to be recognized by all as the king of the Jews. So his pride might be humbled and his presumption be confounded, we desire your permission to place upon Him the royal insignia merited by his fantastic pretensions.” Pilate yielded to the unjust demand of the Jews, permitting them to proceed according to their intentions.

633. Thereupon they took Jesus our Savior to the praetorium, where with the same cruelty and contempt they again despoiled him of his garments, and in order to deride Him before all the people as a counterfeit king clothed Him in a much torn and soiled mantle of purple color. They placed also upon his sacred head a cap made of woven thorns to serve Him as a crown (Jn. 19:2). This cap was woven of thorn branches, and in such a manner that many of the hard and sharp thorns would penetrate into the skull, some of them into the ears, and others into the eyes. Hence one of the greatest tortures suffered by the Lord was that of the crown of thorns. Instead of a sceptre they placed into his hands a contemptible reed. They also threw over His shoulders a violet colored mantle, something of the style of capes worn in churches, for such a garment belonged to the vestiture of a king. With all this ignominy of a mock king the perfidious Jews loaded Christ the King, who by nature and all titles was the true King of kings and Lord of lords (Apoc. 19:16). Then all the soldiers, in the presence of the priests and Pharisees, gathered around Him and heaped upon Him their blasphemous mockery and derision. Some of them bent their knees and mocked Him, saying: God save Thee, King of the Jews; others struck Him; others snatched the cane from his hands and struck Him on his crowned head; others ejected their disgusting spittle upon Him (Mt. 27:29-30); and all of them, instigated by furious demons, insulted and affronted Him in different manners.

634. O charity incomprehensible and exceeding all measure! O patience never seen or imagined among mortals! Who, my good Lord, since Thou art the true and mighty God both in essence and in thy works, who could oblige Thee to suffer the humiliation of such unheard-of torments, insults and blasphemies? Rather who, O infinite Good, among all men has not disobliged Thee, causing Thee to refuse to suffer for them? Who could ever believe all this if we did not know of thy infinite goodness? But now, since we see it and in firm faith look upon such admirable blessings and miracles of love, where is our judgment? What effect upon us does the light of truth have? What enchantment is this that we suffer, since at the very sight of thy sorrows, scourges, thorns, insults and affronts we seek for ourselves without the least shame or fear the delights, riches, ease, preferments and vanities of this world? Truly great is the number of fools (Eccles. 1:15), since the greatest foolishness and dishonesty is to recognize a debt and be unwilling to pay it; to receive blessings and never give thanks for them; to have before one’s eyes the greater good and despise it; to claim it for ourselves and make no use of it; to turn away and flee from life and seek eternal death. The most innocent lamb Jesus opened not his mouth in such and so many ignominies, yet neither was the furious wrath of the Jews appeased, neither by the derision and scorn heaped upon the divine Master nor by the torments which added to the contempt of his most exalted Person.  (New English Edition of The Mystical City of God, Chapter XX.)

Yes, the Scriptures that had been abandoned, at least for the most part, by many of the Jews at the the time of Our Blessed Lord and Saviour Jesus Christ’s Passion and Death prophesied the very events described by Our Lady herself to the Venerable Mary of Agreda:

[1] Who hath believed our report? and to whom is the arm of the Lord revealed? [2] And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him: [3] Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not. [4] Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted. [5] But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.

[6] All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all. [7] He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth. [8] He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him. [9] And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth. [10] And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a long-lived seed, and the will of the Lord shall be prosperous in his hand. (Isaias 51: 1-10.)

As I have noted in my Holy Week reflections on this site, Good Friday belongs in a special way to Our Lady. She was present at the foot of the Cross as she gave birth us as the adopted sons and daughters of the living God. She is present–along with all of the angels and saints–at every offering of the Holy Sacrifice of the Mass, which is the unbloody re-presentation of her Divine Son’s one Sacrifice to the Father in Spirit and in Truth. We must keep close to her, Our Mediatix, Co-Redemptix and Advocate, this day, calling to mind that the perfection of the communion between her own Sorrowful and Immaculate Heart and the Sacred Heart of her Divine Son caused her to suffer as no purely human being could ever suffer. She kept a silent vigil by the foot of the Cross. We must mirror her silence this day, placing ourselves totally in her maternal care so that we will grieve–truly grieve–for each of our sins and that we will resolve to have such a perfect love for God that even the thought of sin may become as repulsive to us as it was for saints such as the Little Flower, Saint Therese of Lisieux.

Saint Alphonsus de Liguori described Our Lady’s sorrows on Good Friday in his Victories of the Martyrs:

We have now to witness a new kind of martyrdom–a Mother condemned to see an innocent Son, and one whom she loves with the whole affection of her soul, cruelly tormented and put to death before her own eyes.

There stood by the cross of Jesus his Mother. St. John believed that in these words he had said enough of Mary’s martyrdom. Consider her at the foot of the cross in the presence of her dying Son, and then see if there be a sorrow like unto her sorrow. Let us remain for awhile this day on Calvary, and consider the fifth sword which, in the death of Jesus, transfixed the heart of Mary.

As soon as our agonized Redeemer had reached the Mount of Calvary, the executioners stripped him of his clothes, and piercing his hands and feet “not with sharp but with blunt nails,” as St. Bernard says, to torment him more, they fastened him on the cross. Having crucified him, they planted the cross, and thus left him to die. The executioners left him; but not so Mary. She then drew nearer to the cross, to be present at his death; “I did not leave him (thus the Blessed Virgin revealed to St. Bridget), “but stood nearer to the cross.”

“But what it avail thee, O Lady.” says St. Bonaventure, “to go to Calvary, and see this Son expire? Shame should have prevented thee; for his disgrace was thine, since thou were his Mother. At least, horror of witnessing such a crime as the crucifixion of a God by his own creatures should have prevented thee from going there.” But the same saint answers, “Ah, they heart did not then think of its own sorrows, but of the sufferings and death of thy dear Son,: and therefore thou wouldst thyself be present, at least to compassionate Him. “Ah, true Mother,” says Abbot William, “most loving Mother, whom not even the fear of death could separate from thy beloved Son!”

But, O God, what a cruel sight was it there to behold this Son in agony on the cross, and at its foot this Mother in agony, suffering all the torments endured by her Son! Listen to the words in which Mary revealed to St. Bridget the sorrowful state in which she saw her dying Son on the Cross: “My dear Jesus was breathless, exhausted, and in his last agony on the cross; his eyes were sunk, half-closed, and lifeless; his lips hanging, and his mouth open; his cheeks hollow and drawn in; his face elongated, his nose sharp, his countenance sad; his head had fallen on his breast, his hair was black with blood, his stomach collapsed, his arms and legs stiff, and his whole body covered with wounds and blood.”

All these sufferings of Jesus were also those of Mary; “Every torture inflicted on the body of Jesus,” says St. Jerome, “was a wound in the heart of the Mother.” “Whoever then was present on the Mount of Calvary,” says St. John Chrysostom, “might see two altars, on which two great sacrifices were consummated; the one in the body of Jesus, the other in the heart of Mary.” Nay, better still may we say with St. Bonaventure, “there was but one altar–that of the cross of the Son, on which, together with his divine Lamb, the victim, this Mother was also sacrificed;” therefore the saint asks this Mother, “O Lady, where art thou? near the cross? thyself with thy Son.” St. Augustine assures us of the same thing: “The Cross and nails of the Son were also those of his Mother; with Christ crucified the Mother was also crucified.” Yes; for, as St. Bernard says, “Love inflicted on the heart of Mary the tortures caused by nails in the body of Jesus.” So much so, that, as St. Bernardine writes, “At the same time that the Son sacrificed his body, the Mother sacrificed her soul.”

Mothers ordinarily fly from the presence of their dying children; but when a mother is obliged to witness such a scene, she procures all possible relief for her child; she arranges his bed, that he may be more at ease; she administers refreshments to him; and thus the poor mother soothes her own grief. Ah, most afflicted of all Mothers! O Mary, thou hast to witness the agony of thy dying Jesus; but thou canst administer him no relief. Mary heard her Son exclaim, I thirst, but she could not even give him a drop of water to refresh him in that great thirst. She could only say, as St. Vincent Ferrer remarks, “My Son, I have only the water of tears.” She saw that on that bed of torture her Son, suspended by three nails, could find no repose; she would have clasped him in her arms to give him relief, or that at least he might there have expired; but she could not. “In vain,” says St. Bernard, “did she extend her arms; they sank back empty on her breast.” She beheld that poor Son, who in his sea of grief sought consolation, as it was foretold by the prophet, but in vain: I have trodden the winepress alone; I looked about and there was none to help; I sought, and there was none to give aid. But who amongst men would console him, since all were enemies? Even on the cross he was taunted and blasphemed on all sides: And they that passed by, blasphemed Him, wagging their heads. Some said to his face, If thou be the Son God, come down from the cross. Others, He saved others, Himself He cannot save. Again, If He be the King of Israel, let Him come down from the cross. Our Blessed Lady herself said to St. Bridget, “I heard some say that my Son was a thief; others that he was an impostor; others, that no one deserved death more than he did; and every word was a new sword of grief to my heart.”

But that which the most increased the sorrows which Mary endured through compassion for her Son, was hearing him complain on the cross that even his Eternal Father had abandoned him: My God, My God, why hast Thou forsaken Me? Words which the divine Mother told the same St. Bridget could never, during her whole life, depart from her mind. So that the afflicted Mother saw her Jesus suffering on every side; she desired to comfort him, but could not.

That which grieved her the most was to see that she herself, by her presence and sorrow, increased the sufferings of her Son. “The grief,” says St. Bernard, “which filled Mary’s heart, as a torrent flowed into and embittered the heart of Jesus.” “So much so,” says the same saint, “that Jesus on the cross suffered more from compassion for his Mother than from his own torments.” He thus speaks in the name of our Blessed Lady: “I stood with my eyes fixed on him, and his on me, and he grieved more for me than for himself.” And then, speaking of Mary beside her dying Son, he says, “that she lived dying without being able to die.” “Near the cross of Christ his Mother stood half-dead; she spoke not; dying she lived, and living she died; nor could she die, for death was her very life.”

Passino writes that Jesus Christ himself one day, speaking to blessed Baptista Varani of Camerino, assured her that when on the cross, so great was his affliction at seeing his Mother at his feet in so bitter an anguish, that compassion for her caused him to die without consolation; so much so, that the Blessed Baptista, being supernaturally enlightened as to the greatness of this suffering of Jesus, exclaimed, “O Lord, tell me no more of this Thy sorrow, for I can no longer bear it.”

“All,” says Simon of Cassia, “who then saw this Mother silent, and not uttering a complaint in the midst of so great suffering, were filled with astonishment.” But if Mary’s lips were silent, her heart was not so, for she necessarily offered the life of her Son to the divine justice for our salvation. Therefore, we know that by the merits of her dolors she cooperated in our birth to the life of grace; and hence we are the children of her sorrows. “Christ,” says Lanspergius, “was pleased that she, the cooperatress in our redemption, and whom he had determined to give us for our Mother, should be there present; for it was at the foot of the cross that she was to bring us, her children forth.” If any consolation entered that sea of bitterness in the heart of Mary, the only one was this, that she knew that by her sorrows she was leading us to eternal salvation, as Jesus himself revealed to St. Bridget: “My Mother Mary, on account of her compassion and love, was made the Mother of all in heaven and on earth.” And indeed these were the lat words with which Jesus bid her farewell before his death: this was his last recommendation, leaving us to her for her children in the person of St. John: Woman, behold thy son. From that time Mary began to perform this good office of a mother for us; for St. Peter Damian attests, “that by the prayers of Mary, who stood between the cross of the good thief and that of her Son, the thief was converted and saved, and thereby she repaid a former service.” For, as other authors also relate, this thief had been kind to Jesus and Mary on their journey into Egypt; and this same office the Blessed Virgin has ever continued, and still continues, to perform.” (Saint Alphonsus de Liguori, Victories of the Martyrs.)

Whenever anyone of us believes that we have received a cross that is “too heavy” for us we should review these words from Saint Alphonsus Liguori. All we need to do is to look at the Cross, which is the true book of learning, and to recognize the simple fact that there is nothing–and I mean absolutely nothing–that we can suffer in this mortal life that is the equal of what one of our least Venial ns caused Our Lord to suffer in His Sacred Humanity on the wood of the Cross. There is nothing that we can suffer that is the equal of what the suffering we imposed upon the God-Man caused His Most Blessed Mother to suffer in her Sorrowful and Immaculate Heart.

Now, the Paschal Triduum, Good Friday, is the time to learn this lesson once and for all and to accept each and every cross that comes our way as having been perfectly tailored for us for all eternity to be given back to the Most Blessed Trinity through the Immaculate Heart of Mary with complete resignation and abandonment to the will of God. Yes, crosses hurt. They are meant to hurt. Alas, nothing we endure compares to what our sins imposed upon the Divine Redeemer’s Most Sacred Heart and His Most Holy Mother’s Sorrowful and Immaculate Heart. We must console them on this day of days, the day on which our salvation was wrought for us on the wood of the Holy Cross. True liberation from self-concern comes only when we surrender ourselves as the consecrated slaves of Our Lady’s Sorrowful and Immaculate Heart, which was pierced with a Fifth Sword of Sorrow at the moment of her Divine Son’s death on the Cross, a death that made it possible for us to live forever in the glory of the Beatific Vision.

This, the most solemn day of the year, is a day to withdraw from all of the activities of the world. This is not a day for conversation or socializing of any type whatsoever. This is a day of mourning. We assist at the Solemn Good Friday liturgy, the Mass of the Presanctified, in a spirit of solemnity and sobriety, leaving it after its conclusion in utter silence, mournful of what our sins caused Our Lord to suffer in His Sacred Humanity on the wood of the Holy Cross and what they caused our Co-Redemptrix, Mediatrix and Advocate to suffer in her Sorrowful and Immaculate Heart.

Yes, we know that we will be celebrating Our Lord’s Easter victory over sin and death with the Mass on Holy Saturday morning or evening and during the Easter Sunday Mass–and thence in the glory of the fifty days of Easter. However, this day, the only day in the liturgical year on which the Holy Sacrifice of the Mass is not offered and Our Lord’s Real Presence is hidden from the faithful for public adoration after the Mass of the Presanctified, must be reserved for calling to mind the horror of sin and the love and mercy Our Lord extended to us, His executioners, through His Most Sacred Heart, which we must seek to console as best as we can as the consecrated slaves of the Sorrowful and Immaculate Heart of Mary.

Every Mass gives us an opportunity to transcend time and to be present on the “right” side of the Cross to make up for the fact that our sins had placed us on the wrong side of the Cross nearly two millennia ago. And the Immemorial Mass of Tradition communicates the solemnity of Calvary in countless ways throughout the liturgical year, preparing us to enter more deeply into the mysteries of redemptive love shown us by God in the flesh as He was nailed to the Holy Cross.

The Immemorial Mass of Tradition in all of its essential elements was taught to the Apostles by Our Lord Himself between the time of His Resurrection on Easter Sunday and His Ascension to the Father’s right hand in glory on Ascension Thursday. It is the Immemorial Mass of Tradition that communicates fully and completely the simple fact that every offering of Holy Mass is the extension of Calvary in time, which is why it can never become a carnival or an expression of community self-congratulations replete with jokes and back-slapping.

The Mass must reflect the reverence and solemnity of what happened once in time on Good Friday and is re-presented in an unbloody manner at the hands of analter Christus acting in persona Christi. The perfection of the  Immemorial Mass of Tradition in communicating this reverence and solemnity has been such over the centuries that it succeeded in producing scores upon scores of saints during epochs when few people could read. These saints learned from the eloquent lessons preached by the very solemnity and reverence communicated in all of the component parts of the Mass of the ages of the Roman Rite, just as Our Lord preached so eloquently as He suffered and died once in time on this very day.

Our Lord forgave His executioners, namely, each one of us as He died on the wood of the Holy Cross. He promised Heaven to the Good Thief. He gave Our Lady to be our Mother through Saint John the Beloved. He thirsted for our souls. We must simply surrender to Him, recognizing that we have the duty to carry the cross with love every day of our lives and to lift it high in the midst of a hostile and unbelieving world. Every moment of our lives has been redeemed by the shedding of Our Lord’s Most Precious Blood on the wood of the Holy Cross. The graces He won for us on this very day are sufficient to endure whatever sufferings we are asked to bear, each of which is perfectly suited to be offered to Our Lady’s Sorrowful and Immaculate Heart to be used precisely as she sees fit for the honor and glory of the Blessed Trinity and for the sanctification and salvation of human souls.

Mr. Frank M. Rega, a Third Order Franciscan who is the author of several books, including Saint Francis of Assisi and the Conversion of the Muslims, has been good enough to include the following passage from the Venerable Anne Katherine Emmerich’s The Dolorous Passion of Our Lord Jesus Christ on his website that describes the nailing of Our Divine Redeemer to the wood of the Holy Cross on this very day, the most solemn day of the year:

Jesus is Nailed to the Cross, According to the visions of Bl. Anne Catherine Emmerich

As found at Divine Fiat Blogspot: Our Lord Is Nailed to the Cross

Warning – an extremely graphic account.    Jesus was now stretched on the cross by the execu­tioners, He had lain Himself upon it; but they pushed Him lower down into the hollow places, rudely drew His right hand to the hole for the nail in the right arm of the cross, and tied His wrist fast. One knelt on His sacred breast and held the closing hand flat; another placed the long, thick nail, which had been filed to a sharp point, upon the palm of His sacred hand, and struck furious blows with the iron ham­mer. A sweet, clear, spasmodic cry of anguish broke from the Lord’s lips, and His blood spurted out upon the arms of the executioners. The muscles and liga­ments of the hand had been torn and, by the three edged nail, driven into the narrow hole. I counted the strokes of the hammer, but my anguish made me forget their number. The Blessed Virgin sobbed in a low voice, but Magdalen was perfectly crazed. The bore was a large piece of iron like a Latin T, and there was no wood at all about it. The large hammer also was, handle and all, of one piece of iron, and almost of the same shape as the wooden mallet we see used by a joiner when striking on a chisel. The nails, at the sight of which Jesus shuddered, were so long that when the executioners grasped them in their fists, they projected about an inch at either end. The head consisted of a little plate with a knob, and it covered as much of the palm of the hand as a crown-piece would do. They were three edged, thick near the head as a moderate sized thumb, then tapered to the thickness of a little finger, and lastly were filed to a point. When hammered in, the point could be seen projecting a little on the oppo­site side of the cross. After nailing Our Lord’s right hand, the crucifiers found that His left, which also was fastened to the crosspiece, did not reach to the hole made for the nail, for they had bored a good two inches from the fingertips. They consequently unbound Jesus’ arm from the cross, wound cords around it and, with their feet supported firmly against the cross, pulled it forward until the hand reached the hole. Now, kneeling on the arm and breast of the Lord, they fastened the arm again on the beam, and hammered the second nail through the left hand. The blood spurted up and Jesus’ sweet, clear cry of agony sounded above the strokes of the heavy hammer. Both arms had been torn from their sockets, the shoulders were distended and hollow, and at the elbows one could see the disjointed bones. Jesus’ breast heaved, and His legs were drawn up doubled to His body. His arms were stretched out in so straight a line that they no longer covered the obliquely rising crosspieces. One could see through the space thus made between them and His armpits. The Blessed Virgin endured all this torture with Jesus. She was pale as a corpse, and low moans of agony sounded from her lips. The Pharisees were mocking and jesting at the side of the low wall by which she was standing, therefore John led her to the other holy women at a still greater distance from the circle. Magdalen was like one out of her mind. She tore her face with her fingernails, till her eyes and cheeks were covered with blood.   About a third of its height from below, there was fixed to the cross by an immense spike a projecting block to which Jesus’ feet were to be nailed, so that He should be rather standing than hanging; other­wise His hands would have been torn, and His feet could not have been nailed without breaking the bones. A hole for the nail had been bored in the block, and a little hollow place was made for His heels. Similar cavities had been made all down the trunk of the cross, in order to prolong His sufferings, for without them the hands would have been torn open and the body would have fallen violently by its own weight. The whole body of our Blessed Redeemer had been contracted by the violent stretching of the arms to the holes for the nails, and His knees were forcibly drawn up. The executioners now fell furiously upon them and, winding ropes around them, fastened them down to the cross; but on account of the mistake made in the holes in the crosspiece, the sacred feet of Jesus did not reach even to the block. When the executioners saw this, they gave vent to curses and insults. Some thought they would have to bore new holes in the transverse arm, for that would be far less difficult than moving the foot block. Others with horrible scoffing cried out: “He will not stretch Him­self out, but we will help Him!” Then they tied ropes around the right leg and, with horrible violence and terrible torture to Jesus, pulled the foot down to the block, and tied the leg fast with cords. Jesus’ body was thus most horribly distended. His chest gave way with a cracking sound, and He moaned aloud: “O God! O God!” They had tied down His arms and His breast also that His hands might not be torn away from the nails. The abdomen was entirely dis­placed, and it seemed as if the ribs broke away from the breastbone. The suffering was horrible.   With similar violence the left foot was drawn and fastened tightly with cords over the right; and because it did not rest firmly enough over the right one for nailing, the instep was bored with a fine, flathead piercer, much finer than the one used for the hands. It was like an auger with a puncher attached. Then seizing the most frightful-looking nail of all, which was much longer than the others, they drove it with great effort through the wounded instep of the left foot and that of the right foot resting below. With a cracking sound, it passed through Jesus’ feet into the hole prepared for it in the foot block, and through that again back into the trunk of the cross. I have seen, when standing at the side of the cross, one nail passing through both feet. The nailing of the feet was the most horrible of all, on account of the distension of the whole body. I counted thirty-six strokes of the hammer amid the poor Redeemer’s moans, which sounded to me so sweet, so pure, so clear.    The Blessed Virgin had returned to the place of execution. At the sound of the tearing and cracking and moaning that accompanied the nailing of the feet, in her most holy compassion she became like one dying, and the holy women, supporting her in their arms, led her again from the circle just as the jeering Pharisees were drawing nearer. During the nailing and the raising of the cross which followed, there arose here and there, especially among the women, such cries of compassion as: “Oh, that the earth would swallow those wretches! Oh, that fire from Heaven would consume them!” But these ex­pressions of love were answered with scorn and insult by Jesus’ enemies.   Jesus’ moans were purely cries of pain. Mingled with them were uninterrupted prayers, passages from the Psalms and Prophecies, whose predictions He was now fulfilling. During the whole time of His bitter Passion and until the moment of death, He was engaged in this kind of prayer, and in the unin­terrupted fulfillment of the Prophecies. I heard all the passages He made use of and repeated them with Him, and when I say the Psalms, I always remem­ber the verses that Jesus used. But now I am so crushed by the tortures of my Heavenly Bridegroom that I cannot recall them, I saw weeping angels hov­ering over Jesus during this terrible torture.  (The above is taken from: The Life of Jesus Christ and Biblical Revelations, From the Visions of Blessed Anne Catherine Emmerich,Volume 4, Chapter 46. The complete text of all four volumes is online Here.   Available in print from TAN Books Here.) 

Consider the words of Saint Louis Marie de Montfort, found in his Friends of the Cross that should make us become true friends of the Cross of Our Crucified Saviour, resolving never more to murmur under any cross, no matter how small or large, that He asks us to bear for His greater and honor of God and the sanctification of salvation of our own immortal souls as His consecrated slaves through the Sorrowful and Immaculate Heart of His Mother Blessed Mother, she who stood so valiantly at the foot of the Cross this very day, Good Friday:

Let him take up his cross, the one that is his. Let this man or this woman, rarely found and worth more than the entire world, take up with joy, fervently clasp in his arms and bravely set upon his shoulders this cross that is his own and not that of another; his own cross, the one that My wisdom designed for him in every detail of number, weight and measurement; his own cross whose four dimensions, its length, breadth, thickness and height, I very accurately gauged with My own hands; his own cross which all out of love for him I carved from a section of the very Cross I bore in Calvary; his cross, the grandest of all the gifts I have for My chosen ones on earth; his cross, made up in its thickness of temporal loss, humiliation, disdain, sorrow, illness and spiritual trial which My Providence will not fail to supply him with every day of his life; his cross, made up in its length of a definite period of days or months when he will have to bear with slander or be helplessly stretched out on a bed of pain, or forced to beg, or else a prey to temptation, to dryness, desolation and many another mental anguish; his cross, made up in its breadth of hard and bitter situations stirred up for him by his relatives, friends or servants; his cross, finally, made up in its depth of secret sufferings which I will have him endure nor will I allow him any comfort from created beings, for by My order they will turn from him too and even join Me in making him suffers.

Let him carry it, and not drag it, not shoulder it off, not lighten it, nor hide it. Let him hold it high in hand, without impatience or peevishness, without voluntary complaint or grumbling without dividing or softening, without shame or human respect.

Let him place it on his forehead and say with St. Paul: “God forbid that I should glory save in the Cross of Our Lord Jesus Christ.”

Let him carry it on his shoulders, after the example of Jesus Christ, and make it his weapon to victory and the scepter of his empire.

Let him root it in his heart, and there change it into a fiery bush, burning day and night with the pure love of God, without being consumed.

The cross: it is the cross he must carry for there is nothing more necessary, more useful, more agreeable and more glorious than suffering for Jesus Christ.

All of you are sinners and there is not a single one who is not deserving of hell; I myself deserve it the most. These sins of ours must be punished either here or hereafter. If they are punished in this world, they will not be punished in the world to come.

If we agree to God’s punishing here below, this punishment, will be dictated by love. For mercy, which holds sway in this world, will mete out the punishment, and not strict justice. This punishment will be light and momentary, blended with merit and sweetness and followed up with reward both in time and eternity. . . .

Be resolved then, dear Friends of the Cross, to suffer every kind of cross without excepting or choosing any: all poverty, all injustice, all temporal loss, all illness, all humiliation, all contradiction, all calumny, all spiritual dryness, all desolation, all interior and exterior trials. Keep saying, “My heart is ready, O God, my heart is ready.” Be ready to be forsaken by everyone. Be ready to undergo hunger, thirst, poverty, nakedness, exile, imprisonment, the gallows and all kinds of torture, even though you are innocent of everything with which you may be charged. What if you were cast out of your own home like Job and Saint Elizabeth of Hungary; thrown, like this saint, into the mire; or dragged upon a manure pile like Job, malodorous and covered with ulcers, without anyone to bandage your wounds, without a morsel of bread, never refused to a horse or a dog? Add to these dreadful misfortunes all the temptations with which God allows the devil to prey upon you, without pouring your soul the least feeling of consolation. Firmly believe that this is the summit of divine glory and real happiness for a true, perfect Friend of the Cross. (Saint Louis de Montfort, Friends of the Cross.)

The first Adam lost our birthright to Heaven when he stretched out his arm to a tree. The second Adam stretched out His arms to a tree and made it possible to enter Heaven by being incorporated as members of His one, true Church and persisting in a state of sanctifying grace until the point of our dying breaths. What was lost for us on the Tree of the Knowledge of Good and Evil in the Garden of Eden was won back for us on the Tree of Life that is the Holy Cross. The One whose newborn Body was placed in a manger, a feeding trough for animals, was affixed by our sins to the wood of the Holy Cross, which has become the true manger from which we are fed His very own Body, Blood, Soul, and Divinity in the Most Blessed Sacrament. Oh, what sublime mysteries of love and mercy, of forgiveness and redemption. Our Lord, the Chief Priest and Victim of every Mass, extends His arms in the gesture of the Eternal High Priest on the horizontal beam of His Most Holy Cross to lift us up on the vertical beam to His Father in Heaven for all eternity:

Now is the judgment of the world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all things to myself. (Now this he said, signifying what death he should die.) The multitude answered him: We have heard out of the law, that Christ abideth for ever; and how sayest thou: The Son of man must be lifted up? Who is this Son of man? Jesus therefore said to them: Yet a little while, the light is among you. Walk whilst you have the light, that the darkness overtake you not. And he that walketh in darkness, knoweth not whither he goeth. (John 12: 31-35.)

We must thank Our Lord today for His gift to us of our Redemption, a gift which we did not and do not merit. We must thank Him for the gift of the true Church. And those of us who have embraced, perhaps much later than we should have, the glories of the Church’s authentic tradition in the catacombs where shepherds make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds must thank Him and His Blessed Mother, the Co-Redemptrix and the Mediatrix of all graces, for helping us to see that the sermon preached on Calvary can heard only if Catholics of the Roman Rite assist exclusively at the Immemorial Mass of Tradition, where everything points to the Cross of the Divine Redeemer–and from there to the glories of an unending Easter Sunday in Paradise if we remain faithful to the point of our dying breaths.

Father Frederick Faber reflected on this in The Foot of the Cross (published originally in England in 1857 under the title of The Dolors of Mary):

The first hour of the three begins,–the three hours that were such parallels to the three days when she was seeking her lost Boy. In the darkness she has come close up to the Cross; for others fell away, as the panic simultaneously infected them. There is a faith in the Jews, upon which this fear can readily graft itself. But the executioners are hardened, and the Roman soldiers were not wont to tremble in darkness. Near to the Cross, by the glimmering light, they are diceing for His garments. The coarse words and rude jests pierced the Mother’s heart; for, as we have said before, it belonged to her perfection that her grief absorbed nothing. Every thing told upon her. Every thing made its own wound, and occupied her, as if itself were the sole suffering, the exclusively aggravating circumstance. She saw those garments–those relics, which were beyond all price the world could give–in the hands of miserable sinners, who would sacrilegiously clothe themselves therewith. For thirty years they had grown with our Lord’s growth, and had not been worn by use,–renewing that miracle which Moses mentions in Deuteronomy, that, through all the forty years of the desert, the garments of the Jews were not “worn out, neither the shoes of their feet consumed with age.” Now sinners were to wear them, and to carry them to unknown haunts of drunkenness and sin. Yet what was it but a type? The whole of an unclean world was to clothe itself in the beautiful justice of her Son. Sinners were to wear His virtues, to merit by His merits, to satisfy in His satisfactions, and to draw, at will, from the wells of His Precious Blood. As Jacob had been blessed in Esau’s clothing, so should all mankind be blessed in the garments of their elder Brother.

Then there was the seamless tunic she herself had wrought for Him. The unity of His Church was figured there. She saw them cast lots for it. She marked to whom it had fallen. One of her first loving duties to the Church will be to recover it for the faithful as a relic. Then it was the history of the Church rose before her. Every schism, which should ever afflict the mystical Body of her Son, was like a new rent in her suffering heart. Every heresy, every quarrel, every unseemly sin against unity, came to her with keenest anguish., there on Calvary, with the living Sacrifice being actually offered, and the unity of His Church being bought with so terrible a price. All this bitterness filled her soul, without distracting her from Jesus for a single moment. As holy pontiffs, with hearts broken by the wrongs and distresses of the Church, have been all engrossed by them, yet never for an instant lost their interior union with Jesus, so much more was it with His Mother’s now. It was on Calvary she felt all this with an especial feeling, as it is in Lent, and Passiontide, and in devotion to the Passion, that we learn to love the Church with such sensitive loyalty.

Fresh fountains of grief were opened to her in the fixing of the title to the Cross. It had come from Pilate, and a ladder was set up against the cross, and the title nailed above our Saviour’s Head. Every blow of the hammer was unutterable torture to Him, torture which had a fearful echo also in the Mother’s heart. Nor was the title itself without power to extend and rouse her suffering. The sight of the Holy Name blazoned there in shame to all the world,-the Name, which to her was sweeter than any music, more fragrant than any perfume,-this was in itself a sorrow. The name of Nazareth, also, how it brought back the past, surrounding the Cross, in that dim air, with beautiful associations and marvellous contrasts. Everywhere in the Passion Bethlehem and Nazareth were making themselves felt, and seen, and heard, and always eliciting new sorrow from the inexhaustible depths of the Mother’s heart. If He was a king, it was a strange throne on which His people had placed Him. Why did they not acknowledge Him to be their king? Why did they wait for a Roman stranger to tell it them as if in scorn? Why did they not let Him rule in their hearts? Ah! poor people! how much happier would it be for themselves, how many sins would be hindered, how many souls saved, how much glory gained for God! King of the Jews! would that it were so! Yet it was really so. But a king rejected, disowned, deposed, put to death! What a load lay upon her heart at that moment! It was the load of self invoked curses, which was to press to the ground that poor regicide people. She would have borne al her seven dolors over again to abolish that curse, and reinstate them, as of old, in the predilection of the God of Abraham, Isaac, and Jacob. It was too late. They had had their day. They had filled up the measure of their iniquity. It rose to the brim that very morning, and the breaking of Mary’s heart was a portion of their iniquity. But at least over her heart Jesus was acknowledged king, and reigned supreme. So was it with the dear Magdalen and the ardent John; and, as she thought of this, she looked upon them with a very glory of exceeding love. Is it that Jesus breaks the hearts over which He reigns or that He comes of special choice to reign in broken hearts? But as the the sense passed over her of what it was to have Jesus for a king,-of the undisputed reign which by His own grace He exercised over her sinless heart,–of the vastness of that heart, far exceeding by his own bounty the grand empire of the angels or the multitudinous perfections of the saints,–and of the endless reign which He would have in that beautiful “ivory palace” of hers which made Him so glad,–her love burst out afresh upon Him, as if the dikes of ocean had given away, and the continents and every gush of love was at the same time an exquisite gush of pain.

She had enough of occupation in herself. But sorrow widens great hearts, just as it contracts little ones. She had taken to herself the thieves for her sons. She was greedy of children. She felt the value of them then, in the same way in which we know the value of a friend when we are losing him. His dead face looks it into us, and means more than his living expression did. She has wrestled in prayer for those two malefactors, and God has given her to see the work of grace beginning in the heart of one of them. Does this content her? Yes! with that peculiar contentment which comes of answered prayer, that is to say, she became more covetous because of what she had not. She counted that only a beginning. She pleaded, she insisted. One would have thought such prayer at such a time resistless. It is not Heaven that resists. Graces descend from above like flights of angels to the heart of the impenitent thief. They fluttered there. They sang for entrance. They waited. They pecked at the heart of flesh. They made it bleed with pain, with terror, with remorse. But it was its own master. It would not open. So near Jesus, and to be lost! It might well be incredible to Mary. yet so it was. The thief matches his hardness against her sweetness, and prevailed. Mary may not be queen of any heart where Jesus is not already king. But, oh, the unutterable anguish to her of this impenitence! His face so near the Face of Jesus, the sights of the spotless victim dwelling in his ear as silence dwells in the mountains, the very Breath of the Incarnate God reaching to him, the Precious Blood strewn all around him, like an overflow of waste water, as if there was more than men knew what to do with, and in the midst of all this to be damned, to commute the hot strangling throes of that crucifixion for everlasting fire, to be detached by his own will from the very side of the Crucifix, and the next moment to become part of a hopeless hell! Mary saw his eternity before her as in a vista. She took in at a glance the peculiar horror of his case. There came a sigh out of her heart at the loss of this poor wretched son, which had sorrow enough in it to repair the outraged majesty of God, but not enough to soften the sinner’s heart.

Such were the outward, or rather let us call them the official, occupations of Mary during the first hour upon the Cross. Her inmost occupation, and yet outward also, was that which was above her, overshadowing her in the darkness, and felt more vividly even than if it had been clearly seen,–Jesus hanging upon the Cross! As our guardian angels are ever by our sides, engrossed with a thousand invisible ministries of love, and yet all the while see God, and in that one beatifying sight are utterly immersed, so it was with Mary on Calvary. While she seemed an attentive witness and listener of the men dividing our Lord’s garments among them, and of the nailing of the title to the Cross, or appeared to be occupied with the conversion of the thieves, she did all those things, as the saints do things, in ecstasy, with perfect attention and faultless accuracy, and yet far withdrawn into the presence of God and hidden in His light. A whole hour went by. Jesus was silent. His Blood was on fire with pain. His body began to depend from the Cross, as if the nails barely held it. The Blood was trickling down from the wood all the while. He was growing whiter and whiter. Every moment of that agony was an act of communion with the Father. Mysteries, exceeding all mysteries that had ever been on earth, were going on in His Heart, which was alternately contracted and dilated with agony too awful for humanity to bear without miraculous support. It had divine support; but divine consolation was carefully kept apart. The interior of that Heart was clearly disclosed to the Mother’s inward eye, and her heart participated in its sufferings. She, too, needed a miracle to prolong her life, and the miracle was worked. But with the same peculiarity. From her, also, all consolation was kept away. And so one hour passed, and grace had created many worlds of sanctity, as the laden minutes went slowly by, one by one, then slower and slower, like the pulses of a clock at midnight when we are ill, beating sensibly slower to reproach us for our impatient listening.

The second hour began. The darkness deepened., and there were fewer persons round the Cross. No diceing now, no disturbance of nailing the title to the Cross. All was as silent as a sanctuary. Then Jesus spoke. It seemed as if he had been holding secret converse with the Father, and He had come to a point when He could keep silence no longer. It sounded as if He had been pleading for sinners, and the Father had said that the sin of His Crucifixion was too great to be forgiven. To our human ears the word has that significance. It certainly came out of some depth, out of something which had been going on before, either His own thoughts, or the intensity of His pain, or a colloquy with the Father. “Father! forgiven them; for they know not what they do!” Beautiful, unending prayer, true of all sins and of all sinners in every time! They know not what they do. No one knows what he does when he sins. It is his very knowledge that the malice of sin is past his comprehension which is a great part of the malice of his sin. Beautiful prayer also, because it discloses the characteristic devotion of our dearest Lord! When He breaks the silence, it is not about His Mother, or the apostles, or a word of comfort that affectionate forlorn Magdalen, whom He loved so fondly. It is for sinners, for the worst of them, for His personal enemies, for those who crucified Him, for those who had been yelling after Him in the streets, and loading Him with the uttermost indignities. It is as if at Nazareth He might seem to love His Mother more than all the world beside, but that now on Calvary, when His agony had brought out the deepest realities and the last disclosures of His Sacred Heart, it was found that His chief devotion was to sinners. Was Mary hurt by this appearance? Was it a fresh dolor that He had not thought first of her? Oh, no! Mary had no self on Calvary. It could not have lived there. Had her heart cried out at the same moment with our Lord’s, it would have uttered the same prayer, and in like words would have unburdened itself of that of which it was most full. But the word did draw new floods of sorrow. They very sound of His voice above her in the obscure eclipse melted within her. The marvel of His uncomplaining silence was more pathetic now that He had spoken. Grief seemed to have reached its limits; but it had not. The word threw down the walls, laid a whole world of possible sorrow open to it, and poured the waters over it in an irresistible flood. The well-remembered tone pieced her [Our Lady] like a spear. They very beauty of the word was anguish to her. Is it not often so that deathbed words are harrowing because they are so beautiful, so incomprehensibly full of love? Mary’s broken heart enlarged itself, and took in the whole world, and bathed it in tears of love. To her that word was like a creative word. It made the Mother of God Mother of mercy also. Swifter than the passage of light, as that word was uttered, the mercy of Mary had thrown round the globe a mantle of light, beautifying its rough places, and giving lust re in the dark, while incredible sorrow made itself coextensive with her incalculable love.

The words of Jesus on the Cross might almost have been a dolor by themselves. They were all of them more touching in themselves than ny words which ever have been spoken on the earth. The incomparable beauty of our Lord’s Soul freights each one of them with itself, and yet how differently? The sweetness of His Divinity is hidden in them, and for ages on ages it has ravished the contemplative souls who loved Him best. If even to ourselves these words are continually giving out new beauties in our meditations, what must they be to the saints, and then, far beyond that, what were they to His Most Blessed Mother? To her, each of them was a theology, a theology enrapturing the heart while it illumined he understanding. She knew they would be His last. Through life they had been but few, and now in less than two hours He will utter seven, which the world will listen to and wonder at until the end of time. To her they were not isolated. They recalled other unforgotten words. There were no forgotten ones. She interpreted them by others, and others again by them, and so they gave out manifold new meanings. Besides which, she saw the interior from which they came, and therefore they were deeper to her. But the growing beauty of Jesus had been consistently a more copious fountain of sorrow all through the Three-and-Thirty Years. It was not likely that law would be abrogated upon Calvary. And was there not something perfectly awful, even to Mary’s eye, in the way in which His divine beauty was mastering every thing and beginning to shine out in the eclipse? It seemed as if the Godhead were going to lay Itself bare among the very ruins of the Sacred Humanity, as His bones were showing themselves through His flesh. It was unspeakable. Mary lifted up her whole soul to its uttermost height to reach the point of adoration due to Him, and tranquilly acknowledged that it was beyond her power. her adoration sank down into profusest love, and her love condensed under the chill shadow into an intensity of sorrow, which felt its pain intolerably everywhere as the low pulsations of His clear gentle voice ran and undulated through her inmost soul.

The thought which was nearest to our Blessed Saviour’s Heart, if we may reverently venture to speak thus of Him, was the glory of His Father. We can hardly doubt that after that, chief among the affections of the created nature which He had condescended to assume, stood the love of His Immaculate Mother. Among His seven words there will be one, a word following His absolution of the thief at Mary’s prayer, a double word, both to her and of her. That also shall be like a creative word, creative for Mary, and still more creative for His Church. He spoke out of an unfathomable love, and yet in such mysterious guise as was fitted still more to deepen His Mother’s grief. He styles her “Woman,” as if He had already put off the filial character. He substitutes John for Himself, and finally appears to transfer to John His own right to call Mary Mother. How many things were there here to overwhelm our Blessed Lady with fresh affliction! She well knew the meaning of the mystery. She understood that by this seeming transfer she had been solemnly installed in her office of the second Eve, the mother of all mankind. She was aware that now Jesus had drawn her still more closely to Himself, had likened her to Himself more than ever, and had more their union more complete. The two relations of Mother and Son were two no longer; they had melted into one. She knew that never had He loved her more than now, and never shown her a more palpable proof of His love, of which, however, no proof was wanting. But each fresh instance of His love was a new sorrow to her; for it called up more love in her, and with more love, as usual, more sorrow. (Father Frederick Faber, The Foot of the Cross, published originally in England in 1857 under the title The Dolors of Mary, and republished by TAN Books and Publishers, pp. 244-252.) 

Pope Pius XII, writing in Summi Pontificatus, October 10, 1939, sounded a very similar theme, explaining that there must be darkness over the earth in a world that does not acknowledge the Redemptive Act of the Divine Redeemer and makes sinful man and his naturalistic desires the measure of all things, that it is only the Catholic Faith that can unite men in a bond of true peace, that of the King of Calvary Himself:

The Holy Gospel narrates that when Jesus was crucified “there was darkness over the whole earth” (Matthew xxvii. 45); a terrifying symbol of what happened and what still happens spiritually wherever incredulity, blind and proud of itself, has succeeded in excluding Christ from modern life, especially from public life, and has undermined faith in God as well as faith in Christ. The consequence is that the moral values by which in other times public and private conduct was gauged have fallen into disuse; and the much vaunted civilization of society, which has made ever more rapid progress, withdrawing man, the family and the State from the beneficent and regenerating effects of the idea of God and the teaching of the Church, has caused to reappear, in regions in which for many centuries shone the splendors of Christian civilization, in a manner ever clearer, ever more distinct, ever more distressing, the signs of a corrupt and corrupting paganism: “There was darkness when they crucified Jesus” (Roman Breviary, Good Friday, Response Five).

Many perhaps, while abandoning the teaching of Christ, were not fully conscious of being led astray by a mirage of glittering phrases, which proclaimed such estrangement as an escape from the slavery in which they were before held; nor did they then foresee the bitter consequences of bartering the truth that sets free, for error which enslaves. They did not realize that, in renouncing the infinitely wise and paternal laws of God, and the unifying and elevating doctrines of Christ’s love, they were resigning themselves to the whim of a poor, fickle human wisdom; they spoke of progress, when they were going back; of being raised, when they groveled; of arriving at man’s estate, when they stooped to servility. They did not perceive the inability of all human effort to replace the law of Christ by anything equal to it; “they became vain in their thoughts” (Romans i. 21).

With the weakening of faith in God and in Jesus Christ, and the darkening in men’s minds of the light of moral principles, there disappeared the indispensable foundation of the stability and quiet of that internal and external, private and public order, which alone can support and safeguard the prosperity of States.

It is true that even when Europe had a cohesion of brotherhood through identical ideals gathered from Christian preaching, she was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality.

Among the many errors which derive from the poisoned source of religious and moral agnosticism, We would draw your attention, Venerable Brethren, to two in particular, as being those which more than others render almost impossible or at least precarious and uncertain, the peaceful intercourse of peoples.

The first of these pernicious errors, widespread today, is the forgetfulness of that law of human solidarity and charity which is dictated and imposed by our common origin and by the equality of rational nature in all men, to whatever people they belong, and by the redeeming Sacrifice offered by Jesus Christ on the Altar of the Cross to His Heavenly Father on behalf of sinful mankind.

In fact, the first page of the Scripture, with magnificent simplicity, tells us how God, as a culmination to His creative work, made man to His Own image and likeness (cf. Genesis i. 26, 27); and the same Scripture tells us that He enriched man with supernatural gifts and privileges, and destined him to an eternal and ineffable happiness. It shows us besides how other men took their origin from the first couple, and then goes on, in unsurpassed vividness of language, to recount their division into different groups and their dispersion to various parts of the world. Even when they abandoned their Creator, God did not cease to regard them as His children, who, according to His merciful plan, should one day be reunited once more in His friendship (cf. Genesis xii. 3).

The Apostle of the Gentiles later on makes himself the herald of this truth which associates men as brothers in one great family, when he proclaims to the Greek world that God “hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times, and the limits of their habitation, that they should seek God” (Acts xvii. 26, 27).

A marvelous vision, which makes us see the human race in the unity of one common origin in God “one God and Father of all, Who is above all, and through all, and in us all” (Ephesians iv. 6); in the unity of nature which in every man is equally composed of material body and spiritual, immortal soul; in the unity of the immediate end and mission in the world; in the unity of dwelling place, the earth, of whose resources all men can by natural right avail themselves, to sustain and develop life; in the unity of the supernatural end, God Himself, to Whom all should tend; in the unity of means to secure that end.

It is the same Apostle who portrays for us mankind in the unity of its relations with the Son of God, image of the invisible God, in Whom all things have been created: “In Him were all things created” (Colossians i. 16); in the unity of its ransom, effected for all by Christ, Who, through His Holy and most bitter passion, restored the original friendship with God which had been broken, making Himself the Mediator between God and men: “For there is one God, and one Mediator of God and men, the man Christ Jesus” (I Timothy ii. 5).

And to render such friendship between God and mankind more intimate, this same Divine and universal Mediator of salvation and of peace, in the sacred silence of the Supper Room, before He consummated the Supreme Sacrifice, let fall from His divine Lips the words which reverberate mightily down the centuries, inspiring heroic charity in a world devoid of love and torn by hate: “This is my commandment that you love one another, as I have loved you” (Saint John xv. 12).

These are supernatural truths which form a solid basis and the strongest possible bond of a union, that is reinforced by the love of God and of our Divine Redeemer, from Whom all receive salvation “for the edifying of the Body of Christ: until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ” (Ephesians iv. 12, 13).

In the light of this unity of all mankind, which exists in law and in fact, individuals do not feel themselves isolated units, like grains of sand, but united by the very force of their nature and by their internal destiny, into an organic, harmonious mutual relationship which varies with the changing of times.

And the nations, despite a difference of development due to diverse conditions of life and of culture, are not destined to break the unity of the human race, but rather to enrich and embellish it by the sharing of their own peculiar gifts and by that reciprocal interchange of goods which can be possible and efficacious only when a mutual love and a lively sense of charity unite all the sons of the same Father and all those redeemed by the same Divine Blood. (Pope Pius XII, Summi Pontificatus, October 10. 1939.)

The Cross of the Divine Redeemer, at which stood His Most Blessed Mother, is the one and only standard of human liberty. Crucifixes would be displayed very prominently in every community in the United States of America and every other nation in the world if He was recognized as King as He has revealed Himself to men exclusively through His Catholic Church. His Most Blessed Mother would be honored publicly in each community by all citizens with shrines and weekly Rosary processions. The overthrow of the Social Reign of Christ the King wrought by the Protestant Revolt against the Divine Plan that God Himself had instituted to effect man’s return to Him through His Catholic Church and thus to order nations rightly along the paths of temporal justice pursued in light of man’s own Last End, a revolt against both Christ the King and Mary our Immaculate Queen that was institutionalized by the rise of Judeo-Masonry and its religiously indifferentist civil state, has plunged mankind into barrenness and darkness and barbarism.

Yes, the Cross of the Divine Redeemer, upon which hung the Salvation of the World, is our only hope. We must lift it high in our own daily lives, especially on this most solemn day of the year, Good Friday, March 30, 2018.

Father Benedict Baur wrote the following reflection that is useful for our own consideration on this most solemn day of the year:

This is a day of mourning for the Church and for the faithful. The cross occupies the most prominent place in the liturgy of the day. It was on the cross that the Lord carried out the will of the Father to its last detail by giving up His life for our sins. He “loved me and delivered Himself for me” (Gal. 2: 20)

“And when they were come to the place which is called Calvary, they crucified Him there; and the robbers, one on the right hand and the other on the left. And Jesus said: Father, forgive them, for they know not what they do. But they, dividing His garments, cast lots. And the people stood beholding, and the rulers with them derided Him saying: He saved others; let Him save Himself if He be the Christ, the elect of God. And the soldiers also mocked Him, coming to Him and offering Him vinegar, and saying: If Thou be the king of the Jews, save thyself. And also there was a superscription written over Him in letters of Greek and Latin and Hebrew: This is the King of the Jews. And one of those robbers who were hanged blasphemed him, saying: If Thou be the Christ save Thyself and us. . . . And it was almost the sixth hour; and there was darkness over all the earth until the ninth hour. And the sun was darkened, and the veil of the temple was rent in the midst. And Jesus, crying with a loud voice, said: Father, into Thy hands I commend My spirit. And saying this, He gave up the ghost” (Luke 23: 33 ff.) “He humbled Himself, becoming obedient unto death, even to the death of the cross” (Phil. 2: 8). “Oh all ye that pass by the way attend and see if there is any sorrow like to my sorrow.” (Lam. 1: 12)

The holy body has been torn by the cruel scourge until it is one mass of burning and bleeding wounds. The terrible crown of thorns has pierced His head, and He is consumed by thirst. To this unspeakable physical pain is added an anguish of soul that is even more terrible. He hears the shocking cry of His blinded people: “His blood be upon us and upon our children” (Matt. 27: 25). He hears the exultant yells of His enemies, and He looks into the future and sees that millions of men will repay suffering and His love with the basest ingratitude and the cruelest indifference. Why do they act thus? They have no time to attend to Christ. The grace which He won for them with such prodigal suffering and which so much love they neglect abuse, and thus run the risk of losing their immortal souls. The immense inheritance which He purchased by His blood they allow to slip through their fingers. How this ingratitude and blindness tortures Him! With Mary and John we stand under His cross today to share His agony.

Christ died in our stead. “Surely he hat born our infirmities and carried our sorrows; and we have thought of him as it were a leper, and as one struck by God and afflicted. But he was wounded for our iniquities; he was bruised for our sins; the chastisement of our peace was upon him, and by his bruises we are healed. All we like sheep have gone astray, every one hath turned aside into his own way; and the Lord hath laid on him the iniquity of us all” (Isa. 53: 4-6). No mortal man could satisfy for the insult offered to God by sin; not even the highest of the angels could make adequate satisfaction. “Search not for a man to redeem you; Christ the God-man alone can perform works of sufficient value” (St. Basil). He takes our indebtedness upon Himself and lifts it up to His cross. “Knowing that you were not redeemed with corruptible things, as gold or silver, from your vain conversation of the tradition of your fathers; but with the precious blood of Christ as of a lamb unspotted and undefiled (1 Pet. 1: 18 f.). The penalties which Christ suffered should have been our penalty. “Greater love than this no man hath, that a man lay down his life for his friends” (John 15: 13).

Christ has died for each one of us personally. The wages of sin is death. All the penalties of sin press upon us at death. God’s justice has not prepared anything so frightening as the prospect of death. Every creature shrinks from the thought of it. Nothing is so surely a punishment for sin as is death. Death cuts the bonds that secure the body and soul to the earth, just as sin first severed the bond which bound men to God. Christ the Lord delivers Himself up freely to death for our sake. His love is “strong as death.” His submission to this most terrifying of God’s punishments is the highest token of His love. He chooses the most terrible prospect of death that He may give me the surest sign of His love.

In giving over His body to death, He destroys the body of sin and death on the cross. Having bathed mankind in His precious blood, He has provided humanity with a new and holy body. Men thus reborn are worthy to become the sons of God and merit eternal life and eternal glory.

Christ died for us on the cross. What a mysterious dispensation of God’s providence! The unjust man commits the sin, but the Just One satisfies for it. The guilty one escapes the penalty of sin, but the Innocent One pays the penalty. What a contrast between the wickedness of man, and the goodness and justice and mercy of God! God has done all this for us: what we have done for Him? (Father Benedict Baur, The Light of the World, Volume I, pp. 424-426.)

What have we done for Our Blessed Lord and Saviour Jesus Christ Who redeemed us this very day?

What we can do for Him is to show Him some small token of our love and gratitude by spending time with Him before the Altar of Repose before He is taken away at noon today, Good Friday, April 19, 2019. 

Can we not watch one hour with Him?

Most people alive in the world today, including most Catholics, sadly, are going about their business today without a clue or a care about this, the most solemn day of the year. 

Merchants will sell their wares.

Sporting events, which are just one of the world’s contemporary versions of the bread and circuses offered by the Roman caesars of yore, will be played.

Discussions of politics will take place, especially now that the redacted copy of the Mueller Report contained enough politically-biased and legally unjustified information to give the members of the organized crime family of the false opposite of the naturalist “left” all they need to “pivot,” as they say, from the nonexistent crime of collusion with Russian to alleged acts of obstruction of justice of the investigation of a crime that was not committed. As I noted a few days ago, there is no end to the ways in which the various factions of the synagogue find to fight each other in order to distract us from First and Last Things and from the relaity that all must fall apart when men sin unrepentantly and do not yield themselves to their Divine King who is also their own (and our own) Divine Judge. As I noted in  The Greatest Coup Plotters of Them All three days ago, this is a gigantic distraction straight from hell meant to take even believing Catholics away from the solemnity of this, the most solemn day of the year, Good Friday.

The modern Pontius Pilates will continue to wash their hands of any responsibility for adhering to the binding precepts of the Divine Positive Law and the Natural Law in order to serve the “wishes” of “the people,” who are more than happy to choose Barrabas over and over and over again. 

Indeed, most of our own neighbors are absolutely clueless about First and Last Things, and some will be playing their awful “music” at a very loud volume all throghout the Paschal Triduum. 

We, however, must eschew the world and its false attractions this solemn day as we make reparation for our own sins, which have worsened the state of the world at-large and the state of the Church Militant in this time of apostasy and betrayal more than we can ever know in this passing, mortal vale of tears. 

May Our Lady of Sorrows, whose Immaculate Heart was pierced by the fourth through seventh swords of sorrow prophesied by Simeon, pray for us this day, Good Friday, March 30, 2018, so that we will withdraw from the world and thus draw close to her as we seek to console her for what our sins and ingratitude and indifference caused her and her Divine Son to suffer, so that we might be with her in the gaze of the Beatific Vision of Father, Son, and Holy Ghost for all eternity, a destiny that would have been impossible unless she had consented to be the Mother of the King of Calvary at the Annunciation. May we keep Our Lady company at the tomb of her Divinei Son so that we may celebrate with joy His Easter victory over sin and eternal death made possible by His paying back in His own Sacred Humanity the very debt of sin that was owed to Him in His Infinity as God.

Holy Mary, Mother of God, pray for us sinners, now and at the hour of our deaths!

Relics in the Church of Santa Croce in Gerusalemme, May 22, 2005. (The wooden sign with the inscription “Jesus of Nazareth, King of the Jews” is pictured in the lower right hand corner of the photograph. Wood from the True Cross is visible in the horizontal and vertical beams of the Cross in the reliquary. A nail is visible in the upper left hand corner. Two thorns from the Crown of Thorns are visible in the upper right hand corner. Visible in the lower left hand corner is the bronzed finger of Saint Thomas the Apostle with which he probed the nail marks in the hands of Our Blessed Lord and Saviour Jesus Christ.)

The Crucifix that is based on the Holy Shroud of Turin, Church of Santa Croce in Gerusalemme, May 22, 2005 (a small pilgrim, then three years of age and now twenty-four days past her seventeenth birthday, was photographed venerating the Crucifix on her own volition without any prompting)

Jesus, Mary, and Joseph, pray for us now and in death’s agony.

Most Sacred Heart of Jesus, have mercy on us.

Immaculate Heart of Mary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, 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.


From The New English Edition of The Mystical City of God

The Scourging and the Crowning; the Crucifixion and Death of Our Blessed Lord and Saviour Jesus Christ

Chapter XX

Our Lord’s Scouring and Being Crowned with Thorns

624. Aware of the obstinate hostility of the Jews against Jesus of Nazareth, and unwilling to condemn Him to death because he knew Him to be innocent, Pilate thought a severe scourging of Jesus might placate the fury of the ungrateful people and soothe the envy of the high priests and scribes. If He had failed in anything pertaining to their ceremonies and rites they would probably consider Him sufficiently chastised and cease in their persecutions and clamors for his death. Pilate was led to this belief by what they had told him in the course of his trial, for they had vainly and foolishly calumniated Christ of not observing the Sabbath and other ceremonies, as is evident from his sermons reported by the Evangelists (Jn. 9:16). But in his thinking in this matter Pilate was entirely ignorant, for neither could the Master of sanctity be guilty of any defect in the observance of the law which He had come not to abolish but to completely fulfill (Mt. 5:17), nor even if the accusation had been true would He have deserved such an outrageous punishment, for the laws of the Jews, far from demanding such an inhuman and cruel scourging, contained other regulations for atonement of the more common faults. In still greater error was this judge in expecting any mercy or natural kindness and compassion from the Jews. Their anger and wrath against the most meek Master was not human,* nor such as is ordinarily appeased by the overthrow and humiliation of the enemy; for men have hearts of flesh, and the love of their own kind is natural and the source of at least some compassion, whereas these perfidious Jews were clothed in the guise of demons, or rather transformed into demons, who exert the more furious rage against those who are rendered more helpless and wretched, who when they see anyone most helpless say: Let us pursue him now, since he has none to defend nor free him from our hands (Eccles. 4:10).

625. Such was the implacable fury of the priests and their allies the Pharisees against the Author of life, for Lucifer, despairing of being able to hinder his murder by the Jews, inspired them with his own dreadful malice and outrageous cruelty. Pilate, placed between the known truth and his human and earthly motives which governed him, chose to follow the erroneous leading of the latter and commanded Christ to be scourged with rigor, though he himself had declared Him free from guilt (Jn. 19:1). In order to execute this suggestion and persuasion of the demon and hence act most unjustly, there were assigned six rugged executioners of the greatest strength, who as vile men, reprobate and merciless, accepted the office of executioner with great pleasure, because the wrathful and envious man always delights in executing his rage, even with actions which are dishonest, cruel and horrific. Thereupon those ministers of Satan with many others brought Jesus our Savior to the place of punishment, which was a courtyard or enclosure attached to the house and set apart for the torture of criminals in order to force them to confess their crimes. It was enclosed by a low, open building surrounded by columns, some of which supported the roof, while others were lower and stood free. To one of these columns, which was of marble, they bound Him very securely, for they still thought Him a magician and feared his escape. * cf. I Cor. 10:13 [Ed.]

626. They first took off the white garment with not less ignominy than when they clothed Him with it in the house of the adulterous murderer Herod. In loosening the ropes and chains, which He had borne since his capture in the garden, they cruelly widened the wounds which his bonds had made in his arms and wrists. Having freed his hands they commanded Him with infamous blasphemies to despoil Himself of the seamless tunic which He wore. This was the identical garment with which his Blessed Mother had clothed Him in Egypt when He first began to walk, as I have related in its place (Inc. 691). Our Lord at present had no other garment, since they had taken from Him his mantle or cloak when they seized Him in the garden. The Son of the eternal Father obeyed the executioners and began to unclothe Himself, ready to bear the shame of the exposure of his most sacred and modest body before such a multitude of people. But his tormentors, impatient at the delay which modesty required, tore away the tunic with violence in order to hasten his undressing and, as is said, flay the sheep with the wool. His Majesty now stood completely naked with the exception of the loincloth which He wore beneath the tunic, with which his Mother likewise had clothed Him in Egypt.* These garments had grown with his sacred body, nor had He ever taken them off. The same is to be said of the sandals which his Mother had placed on his feet; however, as I have said on a former occasion, He had many times walked barefooted during his preaching (457).

627. I understand that some of the doctors have said or have pondered that our Savior Jesus at his scourging and at his crucifixion, for his greater humiliation, permitted the executioners to despoil Him of all his clothing. But having again been commanded under holy obedience to ascertain the truth in this matter, I was told the divine Master was prepared to suffer all the insults compatible with decency, and that the executioners attempted to subject his body to this shame of total nakedness, seeking to despoil Him of the loincloth, but they failed because upon touching it their arms became paralyzed and stiff as had happened also in the house of Caiphas when they attempted to take off his clothes, as I said in chapter XVII (579). All six of his tormentors separately made the attempt with the same result. Yet afterwards these ministers of evil, in order to scourge Him with greater effect, raised some of the coverings, for so much the Lord permitted, but not that they uncover and despoil Him of his garments entirely. The miracle of their being hindered and paralyzed in their brutal attempts did not however move or soften the hearts of these human beasts, but with diabolical insanity they attributed it all to the supposed sorcery and witchcraft of the Author of truth and life.

628. Thus the Lord stood uncovered in the presence of a great multitude, and the six torturers bound Him brutally to one of the columns in order to chastise Him so much the more at their ease. Then two and two at a time in their order they scourged Him with such unheard-of cruelty as was not possible in the human condition if Lucifer himself had not possessed the impious hearts of those merciless executioners, his ministers. The first two scourged the most innocent Lord with some branching and knotted cords, hard and thick, and in their sacrilegious fury they strained all the powers of their body to inflict the blows. This first scourging raised in the deified body of our Savior great bruises and welts which joined together, causing his whole body to swell and become disfigured, and the most precious blood to burst through the wounds throughout his entire body. When these executioners became tired, two new executioners entered in competition with the first two; with branching straps like the hardest reins they leveled their strokes upon the places already wounded, breaking open all the welts and bruises the first scourging had caused and shedding the sacred blood, which not only entirely bathed the sacred * cf. Incarnation 686 [Ed.] body of Jesus our Savior, but also spattered onto and covered the garments of the sacrilegious executioners who tormented Him, running down even to the ground. With that the second pair of executioners withdrew and the third pair began, using as new instruments of torture branching rawhides, nearly as hard as dried wicker. They scourged Him still more cruelly because they were wounding not so much his virginal body as cutting into the wounds already produced by the previous scourging; moreover, they had been secretly incited to greater fury by the demons, who were filled with new rage at the patience of Christ.

629. Since the veins of the sacred body had now been opened and his whole Person seemed but one continuous wound, the third pair found no more room for new wounds; so repeating the inhuman blows they tore the immaculate and virginal flesh of Christ our Redeemer, tearing many pieces of it off which scattered to the ground, clearly exposing the bones of many parts of his back, which then showed red through the flowing blood; and in other places the bones were laid bare larger than the palm of the hand. In order to wipe out entirely that beauty which exceeded that of all other men (Ps. 44:3), they scourged Him in his divine face and in the feet and hands, thus leaving unwounded not a single spot upon which they could exert their fury and wrath against the most innocent Lamb. The divine blood flowed to the ground, gathering here and there in great abundance. The scourging in the face and in the hands and feet was unspeakably painful because these parts are so full of sensitive and delicate nerves. His venerable countenance became so swollen and wounded that the blood and the swellings blinded Him. And above all this the executioners covered Him with the most filthy spittle and loaded Him with insulting epithets (Lam. 3:30). The exact number of lashes dealt out to the Savior from the soles of the feet to the top of the head was 5,115. The great Lord and Author of all creation, who by his divine nature was incapable of suffering, was in his human flesh and for our sake reduced to a man of sorrows (as Isaias had prophesied in chapter LIII [v. 3]), well acquainted with the experience of our infirmities, the last of men and reputed as the outcast of all.†

 630. The multitudes who had followed the Lord filled the courtyard of the house of Pilate and the surrounding streets, for all of them waited for the issue of this event, discussing and arguing about it according to each one’s views. Amid all this confusion the Virgin Mother endured unheard-of insults, and She was deeply afflicted by the injuries and blasphemies heaped upon her divine Son by the Jews and gentiles. When they brought Him to the place of the scourging She retired to a corner of the courtyard in the company of the Marys and St. John, who attended upon Her and accompanied Her in her affliction. Assisted by her divine visions She there witnessed the entire scourging and all the torments of our Savior. Although She did not see it with the eyes of her body nothing was hidden to Her, no more than if She had been standing quite near. Human thoughts cannot comprehend how great and how diverse were the afflictions and sorrows of the great Queen and Lady of the Angels; together with many other mysteries of the Divinity they shall become manifest in the next life for the glory of the Son and the Mother. I have already mentioned in other places of this History, and especially during the Passion (508, 553), that the Blessed Mother felt in her own body all the torments of her Son. This was true also of the scourging, which She felt in all the parts of her virginal body in the same intensity as they were felt by Christ in his body. Although She shed no blood except what flowed from her eyes with her tears, nor was lacerated in her flesh, yet the bodily pains so changed and disfigured Her that St. John and the holy women failed to find in Her any resemblance of Herself. Besides the tortures of the body She suffered ineffable sorrows of her most pure soul, for there any addition to her knowledge only added to her sorrow (Eccles. 1:18). And beyond the natural love of a mother, and her supreme love of Christ, She alone knew and could ponder more accurately than all creatures the innocence of Christ, the dignity of his divine Person, and the atrocity of the injuries He was receiving from the perfidious Jews and the very children of Adam whom He was redeeming from eternal death.

631. Having at length executed the sentence of scourging, the executioners unbound the Lord from the column, and with imperious and blasphemous presumption commanded Him immediately to put on his garment. But one of those executioners, instigated by the demon, had hidden his clothes out of sight while they scourged the most meek Master in order to prolong his nakedness for the greater derision and affront of his divine Person. This evil intention of the demon was well known to the Mother of the Lord; therefore, making use of her power as Queen, She commanded Lucifer and all his demons to leave the neighborhood, and they immediately fled, compelled by her sovereign power and virtue. She gave orders for the tunic to be brought by the holy Angels within reach of her most holy Son so He could again cover his sacred and lacerated body. All this was executed immediately, though the sacrilegious executioners understood not the miracle, nor how it had been wrought; they attributed it all to the sorcery and cunning of the demon. During this protracted exposure our Savior had in addition to his wounds suffered greatly from the cold of that morning, as mentioned by the Evangelists (Mk. 14:54; Lk. 22:55; Jn. 18:18). His sacred blood had frozen and compressed the wounds, which had become inflamed and extremely painful, and the cold had diminished his powers of resistance, though the fire of his infinite charity strained them to the utmost in order to suffer more and more. Though compassion is so natural in rational creatures, there was none for Him* in his affliction and necessity, except that of his Sorrowful Mother, who tearfully bewailed and pitied Him in the name of the whole human race.

632. Among other sacraments of the Lord, hidden to human wisdom, this also causes great astonishment, that the wrath of the Jews, who were men of flesh and blood like ourselves, was not appeased at seeing Christ our Good so torn and wounded by the scourging, and that the sight of a person so lacerated failed to move their natural compassion, but rather aroused their envy to invent new types of injuries and torments against one already so torn; for so implacable was their fury they at once planned another new and unheard-of species of torment. They went to Pilate and in the presence of his counselors said: “This seducer and deceiver of the people, Jesus of Nazareth, in his boasting and vanity, has sought to be recognized by all as the king of the Jews. So his pride might be humbled and his presumption be confounded, we desire your permission to place upon Him the royal insignia merited by his fantastic pretensions.” Pilate yielded to the unjust demand of the Jews, permitting them to proceed according to their intentions.

633. Thereupon they took Jesus our Savior to the praetorium, where with the same cruelty and contempt they again despoiled him of his garments, and in order to deride Him before all the people as a counterfeit king clothed Him in a much torn and soiled mantle of purple color. They placed also upon his sacred head a cap made of woven thorns to serve Him as a crown (Jn. 19:2). This cap was woven of thorn branches, and in such a manner that many of the hard and sharp thorns would penetrate into the skull, some of them into the ears, and others into the eyes. Hence one of the greatest tortures suffered by the Lord was that of the crown of thorns. Instead of a sceptre they placed into his hands a contemptible reed. They also threw over His shoulders a * cf. Ps. 68:21; Ecclus. 51:10; Offertory, Palm Sunday and the Feast of the Sacred Heart of Jesus [Ed.] violet colored mantle, something of the style of capes worn in churches, for such a garment belonged to the vestiture of a king. With all this ignominy of a mock king the perfidious Jews loaded Christ the King, who by nature and all titles was the true King of kings and Lord of lords (Apoc. 19:16). Then all the soldiers, in the presence of the priests and Pharisees, gathered around Him and heaped upon Him their blasphemous mockery and derision. Some of them bent their knees and mocked Him, saying: God save Thee, King of the Jews; others struck Him; others snatched the cane from his hands and struck Him on his crowned head; others ejected their disgusting spittle upon Him (Mt. 27:29-30); and all of them, instigated by furious demons, insulted and affronted Him in different manners.

634. O charity incomprehensible and exceeding all measure! O patience never seen or imagined among mortals! Who, my good Lord, since Thou art the true and mighty God both in essence and in thy works, who could oblige Thee to suffer the humiliation of such unheard-of torments, insults and blasphemies? Rather who, O infinite Good, among all men has not disobliged Thee, causing Thee to refuse to suffer for them? Who could ever believe all this if we did not know of thy infinite goodness? But now, since we see it and in firm faith look upon such admirable blessings and miracles of love, where is our judgment? What effect upon us does the light of truth have? What enchantment is this that we suffer, since at the very sight of thy sorrows, scourges, thorns, insults and affronts we seek for ourselves without the least shame or fear the delights, riches, ease, preferments and vanities of this world? Truly great is the number of fools (Eccles. 1:15), since the greatest foolishness and dishonesty is to recognize a debt and be unwilling to pay it; to receive blessings and never give thanks for them; to have before one’s eyes the greater good and despise it; to claim it for ourselves and make no use of it; to turn away and flee from life and seek eternal death. The most innocent lamb Jesus opened not his mouth in such and so many ignominies, yet neither was the furious wrath of the Jews appeased, neither by the derision and scorn heaped upon the divine Master nor by the torments which added to the contempt of his most exalted Person.*

635. It seemed to Pilate that the spectacle of a man as pitiable as Jesus of Nazareth would move and fill with shame the hearts of that ungrateful people. He therefore commanded Him to be brought from the praetorium to an open window where all could see Him as He then was, having been scourged, disfigured, crowned with thorns, and wearing the ignominious vestments of a mock king. Pilate himself spoke to the people, calling out to them: Ecce homo, behold the Man (Jn. 19:5). This was as if to say: Look upon this Man, whom you hold as your enemy. What more can I do with Him than to have punished Him in this severe manner? You certainly have nothing more to fear from Him. I do not find any cause of death in Him. What this judge said was certainly the entire truth, but in his own words he condemned his outrageous injustice, since knowing and confessing this Man was just and not guilty of death he had nevertheless ordered Him to be tormented and punished in such a way that according to the natural course He should have been killed many times over. O blindness of self-love! O hellish malice of estimating only the influence of those who can confer or take away mere earthly dignities! How deeply do such motives obscure the reason, how much they twist the course of justice, and how completely they pervert the greatest truths in judging the just by the standards of the unjust! Tremble, ye judges of the earth (Ps. 2:10); beware that the sentences you render are not full of deceit, for you yourselves shall be judged and condemned by your unjust judgments! Since the priests and Pharisees in their eager and insatiable hostility were irrevocably determined to take away the life * cf. Ps. 68:27 [Ed.] of Christ our Savior, nothing but his death would content or satisfy them. Therefore they answered Pilate: Crucify Him, crucify Him (Jn. 19:6).

 636. The blessed among women, most holy Mary, when She saw her divine Son as Pilate showed Him to the people and heard him say ecce Homo, fell upon her knees and openly adored Him as the true Godman. The same was also done by St. John and the holy women, together with all the holy Angels of the Queen and Lady, for She as Mother of our Savior ordained it so, besides it being the will of God himself as known by the Angels. The most prudent Lady spoke to the eternal Father, to the Angels, and especially to her most beloved Son precious words of sorrow, compassion, and profound reverence, possible to be conceived only in her chaste and love-inflamed bosom. In her exalted wisdom She pondered also the ways and means by which the evidence of his innocence could be made most opportunely manifest at a time when He was so insulted, mocked and despised by the Jews. With this most proper intention She renewed the aforementioned petitions (595), namely that Pilate in his position as judge would continue to maintain the innocence of Jesus our Redeemer, and that all the world would understand that He was not guilty of death nor of any of the crimes imputed to Him by the Jews.

637. Pilate, due to these prayers of the Blessed Mother, was made to feel great compassion at seeing the Lord so wounded by the scourging and opprobrium heaped upon Him, and regret at having punished Him with such cruelty. Although he was naturally disposed to such emotions by his soft and compassionate disposition, yet they were principally caused by the light he received through the intercession of the great Queen and Mother of Grace. This same light moved the unjust judge after the crowning of thorns to prolong his parley with the Jews for the release of Christ, as is recorded by St. John in chapter XIX (v. 4). When they again asked him to crucify the Lord, he answered: “Take Him yourselves and crucify Him, for I find no just cause for doing it.” They replied: “According to our law He is worthy of death, because He made Himself the Son of God” (Jn. 19:6-7). This reply threw Pilate into greater consternation, for he began to think it might be true that Jesus was the Son of God according to his heathen notions of the Divinity. Therefore he withdrew with Him into the praetorium, where speaking alone with the Lord he asked whence He was (Ib. 9). The Lord did not answer this question, for Pilate was not in a state of mind either to understand or to merit a reply. Nevertheless he insisted and said to the King of heaven (Ib. 10): Speakest Thou not to me? Knowest Thou not that I have power to crucify Thee, and I have power to release Thee? Pilate sought to move Jesus to defend Himself and tell him what he wanted to know. It seemed to Pilate that a man so afflicted and tormented would gladly accept any offer of favor from a judge.

638. But the Master of truth answered Pilate without defending Himself, but rather with greater grandeur, and thus He said: Thou shouldst not have any power against Me, unless it were given thee from above. Therefore, he that hath delivered Me to thee, hath the greater sin (Ib. 11). This answer by itself made the condemnation of Christ inexcusable in Pilate, since he could have understood therefrom that neither he nor Caesar had any power of jurisdiction over this Man Jesus; that by a much higher decree He had been so unreasonably and unjustly delivered over to his judgment; that therefore Judas and the priests had committed a greater sin than he in not releasing Him; yet nevertheless he too was guilty of the same crime, though not in such a high degree. Though Pilate failed to arrive at these mysterious truths, he was struck with still greater consternation at the words of Christ our Lord, and therefore made still more strenuous efforts to liberate Him. The priests, who knew the intention of Pilate, threatened him with the displeasure of the Emperor which he would incur, and by which he would be brought down, if he released and did not execute one who raised himself up to be king. They said to him: “If thou release this man, thou art not Caesar’s friend. For whosoever maketh himself a king speaketh against his orders and commands” (Ib. 12). They said this because the Roman emperors never permitted anyone in the whole empire to assume the title or insignia of a king without their consent and order, and hence if Pilate permitted it he would contravene the decrees of Caesar. Pilate was much disturbed by this malicious threat and warning of the Jews, and seating himself in his tribunal at the sixth hour in order to pass sentence upon the Lord (Ib. 13) he once more turned to plead with the Jews, saying (Ib. 14-15): Behold your King. And all of them responded: Away with Him, away with Him, crucify Him. He replied: Shall I crucify your King? Whereupon they shouted unanimously: We have no king but Caesar.

639. Pilate permitted himself to be overcome by the obstinacy and malice of the Jews. On the day of Parasceve then, seated in his tribunal, which in Greek was called Lithostrotos, and in Hebrew Gabbatha, he pronounced the sentence of death against the Author of life, as I shall relate in the following chapter. The Jews departed from the hall in great haughtiness and rejoicing, proclaiming the sentence of the most innocent Lamb; in their disregard for Him consisted our remedy. All this was well known to the sorrowful Mother, who though outside the hall of judgment saw all the proceedings by exalted vision. When the priests and Pharisees rushed forth exulting in the condemnation of her most holy Son to the death of the cross, the most pure Heart of the Blessed Mother was filled with new sorrow, and was pierced and transfixed by the sword of unalleviated bitterness. Since the sorrow of most holy Mary on this occasion surpassed all that can enter the thoughts of man it is useless to speak more of it, and it must be referred to Christian piety. Just as impossible is it to enumerate her interior acts of adoration, worship, reverence, love, compassion, sorrow and resignation.


640. My daughter, thou dost reflect with wonder upon the obstinacy and malice of the Jews and the weakness of Pilate, who knew their evil dispositions yet permitted himself to be overcome, though fully convinced of the innocence of my Son and Lord. I desire to relieve thee of this astonishment by furnishing thee with instructions and warnings suitable for making thee careful on the path to eternal life. Know then that the ancient prophecies concerning the mysteries of the Redemption and all the Holy Scriptures were to be infallibly fulfilled (Acts 3:18), for sooner shall heaven and earth fall to pieces than their words fail in their effect as determined in the divine mind (Mt. 24:35). So the most ignominious death foretold for my Lord could occur (Wis. 2:20; Jer. 11:19), it was necessary for Him to be persecuted by men; however, that these men happened to be the Jews, the priests, and the unjust Pilate was their own fault, not the choice of the Almighty, who desires all men to be saved (I Tim. 2:4). Their own wickedness and malice brought them to their ruin, for they resisted the great grace of having in their midst their Redeemer and Master, of knowing Him, conversing with Him, hearing his doctrine and preaching, witnessing his miracles, and receiving such great favors as none of the ancient Patriarchs had attained by all their longings (Mt. 13:17). Hence the cause of the Savior was justified. It is clear He had cultivated his vineyard by his own hands and showered his favors upon it, but it brought Him only thorns and briars, and its keepers took away his life (Mt. 21:33- 39), refusing to recognize Him as was their opportunity and duty before all other men.

641. This same which happened in the Head, Christ my Lord and Son, must likewise happen to all the members of his Mystical Body, that is, to the just and predestined to the end of the world, for it would be a monstrosity for the members to not correspond with the Head, the children with the Father, or the disciples with the Master. Although sinners must always exist (Mt. 18:7), since in this world the just shall always be mingled with the unjust, the predestined with the reprobate, the persecutors with the persecuted, the murderers with the murdered, the afflicting with the afflicted, yet these lots are divided by the malice or the goodness of men. Unhappy shall he be who through his fault and evil causes scandal to come into the world, thus making himself an instrument of the demon. This kind of activity was begun in the new Church by the priests, Pharisees and Pilate, who all persecuted the Head of this Mystical Body, and in the future course of the world by all those who persecute its members, the saints and the predestined, imitating and following the Jews and the demon in their evil work.

642. Think well then, my dearest, which of these lots thou dost desire to choose in the presence of my Son and of myself. If thou dost see thy Redeemer, thy Spouse, and thy Head tormented, afflicted, crowned with thorns, and saturated with reproaches, and at the same time desire to have a part in Him and be a member of his Mystical Body, it is not becoming or even possible for thee to live steeped in the pleasures of the flesh. Thou must be the persecuted and not a persecutor; the oppressed and not the oppressor; the one who bears the cross and suffers the scandal, not the one who causes it; the one who suffers, and at the same time makes none of the neighbors suffer. On the contrary, thou must exert thyself for their conversion and salvation to the extent compatible with the perfection of thy state and vocation. This is the portion of the friends of God and the inheritance of his children in mortal life; in this consists the participation in grace and glory which by his torments, reproaches, and death of the cross my Son and Lord has acquired for them. I too have cooperated in this work, and have paid the price of the sorrows and afflictions which thou hast understood, and which I desire thee to never allow to be blotted out from thy inmost memory. The Almighty would indeed have been powerful enough to exalt his predestined in this world, giving them riches and favors beyond those of others and making them as strong as lions for reducing the rest of mankind to their invincible power. But it was inopportune to exalt them in this manner so men would not be led into the error of thinking that greatness consists in what is visible, and happiness in earthly goods; lest being induced to forsake virtue and obscure the glory of the Lord, they fail to experience the efficacy of divine grace and cease aspiring for spiritual and eternal things. This is the science which I desire thee to study continually and in which thou must advance day by day, putting into practice all thou dost come to know and understand. (New English Edition of The Mystical City of God, Chapter XX.)

Chapter XXII

The Crucifixion and Death of Our Blessed Lord and Saviour Jesus Christ

664. Our Savior, the new and true Isaac, the Son of the eternal Father, arrived at the mountain of sacrifice, which is the same one to which Isaac, his prototype and figure, was brought by the patriarch Abraham (Gen. 22:9). Upon the most innocent Lamb of God was to be executed the rigor of the sentence which had been suspended in favor of the son of the Patriarch. Mount Calvary was held to be a place of defilement and ignominy as being reserved for the chastisement of condemned criminals, whose cadavers spread their stench around it and attached to it a still more evil fame. Our most loving Jesus arrived at its summit so worn out, wounded, torn and disfigured, that He seemed altogether transformed into an object of pain and sorrows. The power of the Divinity, which deified his most holy humanity by the hypostatic union, did not help Him to lighten his pains, but rather to strengthen Him against death, that still retaining life until death would be permitted to take it away on the Cross He could satiate his love to the fullest extent. The sorrowful and afflicted Mother, filled with bitterness, also arrived at the summit of Calvary and remained very close to her divine Son; but in the sorrows of her soul She was as it were beside Herself, being entirely transformed by her love and by what She suffered. With Her were St. John and the three Marys, for they alone, through her intercession and the favor of the eternal Father, had obtained the privilege of remaining so constantly near the Savior and his Cross.

665. When the most prudent Mother perceived that now the mysteries of the Redemption were to be fulfilled and the executioners were about to strip the Lord of his clothes for crucifixion, She turned in spirit to the eternal Father and prayed as follows: “My Lord and eternal God, Thou art the Father of thy onlybegotten Son. By eternal generation He is engendered, true God of true God, namely Thyself, and as man He was born from my womb and received from me this human nature in which He now suffers. I have nursed and sustained Him at my own breast, and as the best of sons who could ever be born of any creature I love Him with maternal love. As his Mother I have a natural right in the Person of his most holy humanity, and never shall thy providence deny a right to one who possesses it and to whom it belongs. This right of a Mother I now yield to Thee and once more place into thy hands thy and my Son as a sacrifice for the Redemption of man. Accept, my Lord, this pleasing offering, since this is more than I could ever offer by submitting my own self to be sacrificed and to suffer. This sacrifice is greater not only because my Son is true God of thy own substance, but because this sacrifice costs me a much greater sorrow and pain, for if the lots were exchanged and I would be permitted to die in order to preserve his most holy life, I would consider it a great relief and the fulfillment of my dearest desires.” The eternal Father received this prayer of the exalted Queen with ineffable pleasure and complacency. The patriarch Abraham was permitted to go no further than to prefigure and attempt the sacrifice of a son (Gen. 22:12), because the real execution of such a sacrifice God reserved to Himself and to his Onlybegotten. Nor was Sara, the mother of Isaac, informed of the mystical ceremony, this being prevented not only by the prompt obedience of Abraham, but also because he could not rely upon the maternal love of Sara, who perhaps might have tried to impede the command of the Lord, though she was a just and holy woman. But it was not so with most holy Mary, to whom the eternal Father could manifest without reserve his unchangeable will so She could, as far as her powers were concerned, unite with Him in the sacrifice of his Onlybegotten.

666. The invincible Mother finished her prayer and perceived that the impious executioners were preparing to give the Lord the drink of wine, myrrh and gall of which St. Matthew and St. Mark speak (Mt. 27:34; Mk. 15:23). In order to add this new torment to our Savior, the Jews took occasion of the custom in which those condemned to death were given a drink of strong and aromatic wine in order to raise their vital spirits and help them to bear their torments with greater fortitude, deriving this act of mercy from the words of Solomon written in the book of Proverbs (31:6): Give strong drink to those who are sad, and wine to those who suffer bitterness of heart. This custom they now perverted in order to augment the sufferings of the Savior. The drink which was intended to assist and strengthen other criminals was now mixed with gall* by the perfidy of the Jews so it would have no other effect than to torment his sense of taste by its bitterness. The divine Mother was aware of this inhuman cruelty, and with maternal compassion and tears She prayed to the Lord, beseeching Him not to drink it. His Majesty, condescending to the petition of his Mother, and without rejecting entirely this new suffering, tasted the mixture but would not drink it entirely (Mt. 27:34).

667. It was already the sixth hour, which corresponds to our noontime, and the executioners, intending to crucify the Savior naked, despoiled Him of the seamless tunic and his garments. Since the tunic was large and seamless they stripped Him by pulling it over his head without taking off the crown of thorns, and by the violence with which they proceeded they inhumanly tore off the crown with the tunic. Thus they opened anew all the wounds of his head, and in some of them remained the thorns, which in spite of their being so hard and sharp were wrenched off by the violence with which the executioners despoiled Him of his tunic and with it the crown. With heartless cruelty they again forced it down upon his sacred head, opening up wounds upon wounds. By the rude tearing off of the tunic were renewed also the wounds of his whole body, since the tunic had dried into the open places and its removal was, as David says, adding new pains to his wounds (Ps. 68:27). Four times during the Passion did they despoil our Lord and our Good of his garments and again vest Him: The first time in order to scourge Him at the pillar; the second time in order to clothe Him in the mock purple; the third when they took this off in order to clothe Him in his tunic; and the fourth when they finally took away his clothes. This last was the most painful because his wounds were more numerous, his holy humanity was much weakened, and there was less shelter against the sharp wind on mount Calvary, for also this element was permitted to afflict Him at his death by the inclemency of its cold blasts.

668. To all these sufferings was added the sorrow of being bereft of his garments in the presence of his Blessed Mother, of her pious companions, and in full sight of the multitudes gathered around. By his power He reserved for Himself only the loincloth with which his most holy Mother had wound underneath his tunic in Egypt, for neither at the scourging nor at the crucifixion could the executioners remove it, and He was laid in the sepulchre still covered with this cloth. That this really happened has been revealed to me many times (627). Certainly He desired to die in the greatest poverty and take with Him nothing of all He had created and possessed in this world. He would gladly have died entirely despoiled and bereft of even this covering had it not been for the desires and prayers of his most holy Mother to which Christ desired to yield.† On her account He substituted this most perfect obedience of a Son toward his * cf. Ps. 68:22 [Ed.] † cf. Incarnation 686 [Ed.] Mother for extreme poverty at his death. The Holy Cross was lying on the ground and the executioners were busy making the necessary preparations for crucifying Him and the two thieves. In the interim our Redeemer and Master prayed to the Father and said:

669. “Eternal Father and my Lord God, to thy incomprehensible Majesty of infinite goodness and justice I offer my entire humanity and the works I have accomplished in it according to thy most holy will, having descended from thy bosom to assume passible and mortal flesh in order to redeem in it men, my brethren. I offer Thee, Lord, with Myself my most loving Mother, her love, her most perfect works, her sorrows, her sufferings, her cares and most prudent solicitude in serving Me, imitating Me, and accompanying Me unto death. I offer Thee the little flock of my Apostles, the holy Church, and the congregation of the faithful such as it is now and as it shall be to the end of the world, and with them I offer to Thee all the mortal children of Adam. All this I place in thy hands as the true God and omnipotent Lord. On my part I willingly suffer and die for all, desiring by my death for all to be saved, if all shall follow Me and profit from my Redemption, so from the slavery of the demon they pass to become thy children, my brethren and coheirs by the grace I have merited and left for them. Especially, my Lord, do I offer to Thee the poor, despised and afflicted, who are my friends and who follow Me on the Way of the Cross. I desire the just and the predestined to be written in thy eternal memory. I beseech Thee, my Father, to withhold thy chastisement and raise not the scourge of thy justice over men, and let them not be punished as they merit for their sins; from this hour be their Father as Thou art mine. I likewise beseech Thee for those who with pious affection accompany Me in my death, that they may be enlightened by thy divine light, and for all who are persecuting Me so they may be converted to the truth. Above all I ask Thee for the exaltation of thy ineffable and holy Name.”

670. This prayer and these supplications of our Savior Jesus were known to his most holy Mother, and She imitated Him and made the same petitions to the eternal Father insofar as She was concerned. The most prudent Virgin never forgot or disregarded the first words which She heard from the mouth of her divine Son as a newborn: “Become like unto Me, my Beloved” (Inc. 480). He continually fulfilled his promise that in return for the new human existence which She had given Him in her virginal womb He would by his almighty power give Her a new existence of divine and eminent grace above all other creatures. To this favor pertained the knowledge and most exalted enlightenment by which the great Lady knew all the operations of the most holy having his entire Passion copied in some mere creature, and no one possessed such a right to this benefit more than his own Mother.

671. In order to find the places for the auger holes on the Cross, the executioners with imperious arrogance commanded the Creator of the universe (O dreadful temerity!) to stretch Himself out upon it. The Teacher of humility obeyed without hesitation. But they, following their inhuman instinct of cruelty, marked the places for the holes not according to the size of his body, but farther apart, having in mind a new torture for their Victim. This inhuman intent was known to the Mother of light, and the knowledge of it was one of the greatest afflictions of her most chaste Heart during the whole Passion. She saw through the intentions of these ministers of sin and anticipated the torments to be endured by her beloved Son when his limbs would be wrenched from their sockets in being nailed to the Cross; yet She could not do anything to prevent it since it was the will of the Lord to suffer these pains for men. When He rose from the Cross and they set about boring the holes, the great Lady approached and took hold of one of his hands, adoring Him and kissing it with the greatest reverence. The executioners allowed this because they thought the sight of his Mother would cause so much the greater affliction to the Lord, for they wished to spare Him no sorrow they could cause Him. But they were ignorant of such hidden mysteries, for the Lord during his Passion had no greater source of consolation and interior joy than to see in the soul of his Blessed Mother the beautiful likeness of Himself and the full fruits of his Passion and Death. This joy, to a certain extent, comforted Christ our Lord also in that hour.

672. Having bored the three holes into the Cross, the executioners again commanded Christ the Lord to stretch Himself out upon it in order to be nailed to it. As the Author of patience the supreme and almighty King obeyed, and at the will of the hangmen placed Himself with outstretched arms upon the blessed wood. The Lord was so weakened, disfigured and exhausted that if the ferocious cruelty of those men had left the least room for natural reason and kindness they could not have brought themselves to inflict further torments upon the innocent and meek Lamb humbly suffering such nameless sorrows and pains. But not so with them, for the Jews and their ministers (O terrible and most hidden judgments of the Lord!) were transformed by the mortal hatred and evil will of the demons, devoid of the feelings of sensible and earthly men and urged on only by diabolical wrath and fury.

673. Presently one of the executioners seized the hand of Jesus our Savior and placed it upon the auger hole, while another hammered a large and rough nail through the palm. The veins and sinews were torn, and the bones of the sacred hand, which made the heavens and all that exists, were forced apart. When they stretched out the other hand they found it did not reach the auger hole, for the sinews of the other arm had been shortened, and the executioners had maliciously set the holes too far apart as I mentioned above. In order to overcome the difficulty they took the chain with which the Savior had been bound in the garden, and looping one end through a ring around his wrist, they with unheard-of cruelty pulled the hand over the hole and fastened it with another nail. Thereupon they seized his feet, and placing them one above the other they tied the same chain around both and stretched them with barbarous ferocity down to the third hole. Then they drove through both feet a large nail into the Cross. Thus his sacred body, in which dwelled the Divinity, was nailed motionless to the Holy Cross, and the handiwork of his deified members, formed by the Holy Ghost, was so stretched and torn asunder that the bones of his body, dislocated and forced from their natural position, could all be counted (Ps. 21:18). The bones of his breast, of his shoulders and arms, and of his whole body yielded to the cruel violence and were torn from their sinews.

674. It is impossible for human tongue or discourse to describe the torments of our Savior Jesus and what He suffered on this occasion; only on Judgment Day shall more be made known, in order to justify his cause against the reprobate, and so the saints may worthily praise and glorify Him. But at present, while our faith in this truth gives us occasion and obliges us to apply our reason (if such we possess), I ask, implore and beseech the children of the holy Church, each one for himself, to study this most venerable sacrament. Let us contemplate it and weigh it with all its circumstances, and we shall find powerful motives to abhor sin and firmly resolve to avoid it as the cause of all this suffering to the Author of life. Let us contemplate and look upon his Virgin Mother, so afflicted in spirit and overwhelmed by the torments of her most pure body, so through this gate of light we may enter and recognize the sun which illumines the heart. O Lady and Queen of virtues! O true Mother of the immortal King of ages become man! It is true, O my Lady, that the hardness of our ungrateful hearts makes us very unfit and unworthy of suffering thy pains and those of thy most holy Son our Lord; yet through thy clemency make us partakers of this favor which we do not deserve. Purify and free us from this deadening lukewarmness and gross neglect. If we are the cause of these sufferings, what propriety or what justice can there be in visiting them only on Thee and on thy Beloved? Let the chalice pass from the lips of the Innocent so it can be tasted by the guilty who deserve it. But alas! Where is our good sense? Where is wisdom and knowledge? Where is the light of our eyes? Who has so entirely deprived us of our understanding? Who has robbed us of our human and sensible hearts? If I, O Lord, had not received from Thee this being according to thy image and likeness (Wis. 2:23), if Thou hadst not given me life and motion (Acts 17:28), if all the elements and creatures formed by thy hand for my service (Ecclus. 39:30) were not giving me continual notice of thy immense love, at least thy being nailed so outrageously to the Cross, and all thy torments and sorrows for my salvation, should suffice to draw me to Thee with the bonds of compassion, gratitude, love, and confidence in thy ineffable kindness. But if so many voices cannot awaken me, if such love does not enkindle mine, if thy Passion and Death do not move me, and if such great benefits cannot oblige me, what end must I expect as the result of my stupidity?

675. After the Savior was nailed to the Cross the executioners judged it necessary to bend the points of the nails which projected through the back of the wood so they might not be loosened and drawn out by the weight of the body. For this purpose they raised up the Cross in order to turn it over so the body of the Lord would rest face down upon the ground with the weight of the Cross upon Him. This new cruelty appalled all the bystanders and a shout of pity arose in the crowd. But the sorrowful and compassionate Mother intervened by her prayers and asked the eternal Father not to permit this boundless outrage to happen in the way the executioners intended. She commanded her holy Angels to come to the assistance of their Creator; therefore, when the executioners raised up the Cross to let it fall with the crucified Lord face down upon the ground, the holy Angels supported Him and the Cross above the stony and fetid ground, and thus his divine countenance did not come in contact with the rocks and pebbles. Then the executioners bent over the points of the nails, though altogether ignorant of the miracle, for the sacred body was so near to the ground, and the Cross was so firmly held by the Angels, that the malicious Jews thought it rested upon the hard rock.

676. Then they dragged the lower end of the Cross with the crucified God near to the hole wherein it was to be planted. Some of them getting under the upper part of the Cross with their shoulders, others pushing upward with their halberds and lances, they raised the Savior on his Cross and fastened its foot in the hole they had drilled into the ground. Thus our true life and salvation now hung in the air upon the sacred wood in full view of the innumerable multitudes of different nations and countries. I must not omit mentioning another barbarity inflicted upon the Lord as they raised Him, for some of them placed the sharp points of their lances and halberds to his body, fearfully lacerating Him under the armpits in helping to push the Cross into position. At this spectacle arose anew the voices of the people in greater shouts and confusion: The Jews blasphemed, the kindhearted lamented, and the strangers were astounded; some of them as well as others called the attention of the bystanders to the proceedings, while others could not look upon Christ crucified due to the pain they felt; some pondered the warning given by such a punishment inflicted on someone else, while still others proclaimed Him a just man; and this entire variety of judgments and sentiments were like arrows piercing the Heart of the afflicted Mother. The sacred body now shed much blood from the nail wounds, which had widened by the weight of the body and the shock of the Cross falling into the hole. They were the fountains, now opened up, to which Isaias invites us to hasten with joy to quench our thirst and wash off the stains of our sins (Is. 12:3). No one shall be excused who does not quickly approach to drink these waters, since they are sold without exchange of silver or gold, and they are given freely to those who will but receive them (Is. 55:1).

677. Then the executioners crucified also the two thieves and planted their crosses to the right and the left of the Savior, for thereby they wished to indicate He deserved the most conspicuous place as being the greatest evildoer. The Pharisees and priests, forgetting the two thieves, turned all the venom of their fury against the Sinless and Saint by nature. Wagging their heads in scorn and mockery (Mt. 27:39) they threw stones and dirt at the Cross of the Lord and his royal Person, saying (Ib. 40, 42): Vah, Thou that destroyest the temple of God, and in three days dost rebuild it, save thy own self; He saved others, Himself He cannot save. Others said (Ib.): If this be the Son of God, let Him now come down from the cross, and we will believe Him. The two thieves in the beginning also mocked the Lord and said: “If Thou art the Son of God, save Thyself and us” (Ib. 44; Lk. 23:39). These blasphemies of the thieves caused especially great sorrow to the Lord since they were so near to death and were losing the fruit of their death pains by which they could have satisfied in part for their justly punished crimes; however, soon after one of them availed himself of the greatest opportunity a sinner ever had in this world and was converted from his sins.

678. When the great Queen of the Angels, most holy Mary, perceived that the Jews in their perfidy and obstinate envy vied in dishonoring Him, in blaspheming Him as the most wicked of men, and in desiring to blot out his name from the land of the living as Jeremias had prophesied (Jer. 11:19), She was inflamed with new zeal for the honor of her Son and true God. Prostrate before his royal Person crucified (where She had been adoring Him), She asked the eternal Father to provide for the honor of his Onlybegotten, and manifest it by such evident signs that the perfidy of the Jews would be confounded and their malicious intentions frustrated. Having presented this petition to the Father, She addressed all the irrational creatures with the zeal and authority of the Queen of the universe and said: “Insensible creatures, created by the hand of the Almighty, do thou manifest the sorrow which at his death is denied to Him so foolishly by men capable of reason. Ye heavens, thou sun and moon, and ye stars and planets, stop thy course and suspend thy activity in regard to mortals. Ye elements, change thy condition; earth, lose thy stability, let thy rocks and cliffs be rent. Ye sepulchres and monuments of the dead, open and send forth the dead from thy hidden shelters for the confusion of the living. Thou mystical and figurative veil of the temple, divide into two parts, and by thy separation threaten the unbelievers with chastisement, and testify to the truth and to the glory of their Creator and Redeemer which they are trying to obscure.”

679. In virtue of this prayer and the commands of Mary, the Mother of the Crucified, the omnipotence of the Most High provided for all that was to happen at the death of his Onlybegotten. The Lord enlightened and moved the hearts of many of the bystanders at the time of these happenings on earth, and even before that time, so they could confess Jesus crucified as holy, just, and the true Son of God; for example, this happened with the centurion and many others mentioned in the Gospels, who went away from Calvary striking their breasts in sorrow (Mt. 27:54; Lk. 23:48). Among them were not only those who previously had heard and believed his doctrine, but also a great number who had never seen Him or witnessed his miracles. By the same prayer Pilate was also inspired not to change the title of the Cross which already had been placed over the head of the Savior in the three languages of Hebrew, Greek and Latin; for though the Jews protested and asked him not to write “Jesus of Nazareth, King of the Jews,” but rather “this one says, He is King of the Jews,” Pilate answered: What I have written, I have written, and I do not wish it to be changed (Jn. 19:21-2). All the inanimate creatures, by the divine will, obeyed the command of most holy Mary. From the noon hour until three o’clock in the afternoon (which was called the ninth hour) when the Lord expired they exhibited the great disturbances and changes mentioned in the Gospels: The sun hid its light, the planets showed great alterations, the earth quaked, many mountains were rent, the rocks shook one against the other, and the graves opened and sent forth some of the dead alive (Mt. 27:51-2; Lk. 23:45). So new and incredible were the elementary alterations of the whole visible universe that they were felt throughout the entire earth (Mt. 27:45; Mk. 15:33; Lk. 23:44). The Jews throughout Jerusalem were amazed and astonished, though their unheard-of perfidy and malice prevented and made them unworthy of understanding the truth which all the insensible creatures preached to them.

680. The soldiers who had crucified Jesus our Savior, according to a custom permitting the executioners to take possession of the property of those whom they executed, now proceeded to divide the garments of the innocent Lamb. The cloak or outside mantle, which by divine disposition they had brought to mount Calvary (and which was the one Christ had laid aside at the washing of the feet), they divided among themselves, cutting it into four parts (Jn. 19:23). But the seamless tunic, being thus ordained by the providence of the Lord with great mystery, they did not divide, but rather cast lots over it and assigned it entirely to the one who drew the lot for it, thus fulfilling the prophecy of David in Psalm XXI (v. 19). The mysterious signification of the undivided tunic is variously explained by the Saints and Doctors, one of these explanations being that although the Jews lacerated and tore with wounds the sacred humanity of Christ our Lord, yet they could not touch or injure the Divinity which was enclosed in the sacred humanity, and whoever would obtain the lot of justification by partaking of his divinity would thenceforward possess and enjoy it entirely.

681. Since the wood of the Cross was the throne of His Majesty and the chair of the doctrine of life, and as He was now raised upon it confirming his doctrine by his example, Christ now uttered his first word on the Cross, words of highest charity and perfection: Father, forgive them, for they know not what they do (Lk. 23:34). This principle of charity and fraternal love the divine Teacher had appropriated to Himself and proclaimed by his own lips (Jn. 15:12; Mt. 5:44); He now confirmed and executed it upon the Cross, not only loving and pardoning his enemies, but excusing by their very ignorance those whose malice had reached the highest point possible to men in persecuting, blaspheming and crucifying their God and Redeemer. Such was the difference between the behavior of ungrateful men favored with such great enlightenment, instruction and blessing, and the behavior of our Savior Jesus in his most burning charity while suffering the crown of thorns, the nails, the Cross, and unheard-of blasphemy at the hands of men. O incomprehensible love! O ineffable sweetness! O patience inconceivable to man, admirable to the angels, and fearful to the demons! One of the two thieves, called Dismas, perceived something of this sacrament of mercy and forgiveness, and most holy Mary at the same time working to intercede and pray for him, he was interiorly enlightened in order to recognize his Redeemer and Master by this first word spoken by Christ on the Cross. Moved by true sorrow and contrition for his sins, he turned to his companion and said (Lk. 23:40-1): Neither dost thou fear God, who with these blasphemies perseveres in the same condition? And we indeed justly, for we receive the due reward of our deeds; but this man, who suffers with us, hath done no evil. And then speaking to our Savior he said: Lord, remember me when Thou shalt come into thy kingdom (Ib. 42).

682. In this happiest of thieves, in the centurion, and in the others who confessed Jesus Christ on the Cross, began to appear the results of the Redemption. But the one most favored was this Dismas, who merited to hear the second word of the Savior on the Cross: Amen I say to thee, this day thou shalt be with Me in paradise (Ib. 43). O fortunate thief, who of all others heard those words so much desired by all the saints and just of the earth! Such a word the ancient Patriarchs and Prophets did not hear; they judged themselves very happy to be allowed to descend into limbo and wait through the long ages for paradise, which thou in changing so happily thy condition didst acquire in one moment. Thou hast now ceased to rob earthly possessions of thy neighbor, and immediately snatchest heaven from the hands of thy Master. Thou dost seize it in justice and He yields it to thee in grace, since thou wast the last disciple of his doctrine on earth and the most alert of all in practicing it after having heard it from his mouth. Thou hast lovingly corrected thy brother, confessed thy Creator, reprehended those who blasphemed Him, imitated Him in patient suffering, and asked Him humbly as thy Redeemer not to forget thy miseries; and He, as thy Exalter, has at once fulfilled thy desires without delaying the reward merited for thee and all mortals.

683. Having thus justified the good thief, Jesus turned his loving gaze upon his afflicted Mother, who with St. John was standing at the foot of the Cross. Speaking to both his third word, He first addressed his Mother, saying: Woman, behold thy son; and then to the Apostle: Behold thy Mother (Jn. 19:26-7). The Lord called Her Woman and not Mother because this name of Mother had in it something of sweetness and consolation, the very pronouncing of which would have been a sensible relief; but during his Passion He would admit no exterior consolation, having renounced for that time all exterior alleviation and easement, as I have mentioned above (249). By this word Woman he tacitly and by implication said: Woman blessed among all women (Lk. 1:42), the most prudent among all the daughters of Adam, Woman strong and constant (Prov. 31:10ff.), unconquered by any fault of thy own, unfailing in my service and most faithful in thy love toward Me, which even the mighty waters of my Passion could not extinguish or oppose (Cant. 8:7), I am going to my Father and cannot accompany Thee further. My beloved disciple shall attend upon Thee and serve Thee as his Mother, and he shall be thy son. All this the heavenly Queen understood. The holy Apostle on his part received Her as his own from that hour on, for he was enlightened anew in order to understand and appreciate the greatest treasure of the Divinity in all of creation next to the humanity of Christ our Savior. In this light he reverenced and served Her for the rest of her life, as I shall relate farther on (744; Cor. 175, 369, etc.). Our Lady also accepted him as her son in humble subjection and obedience. She then and there promised him this obedience, without allowing the immense sorrow of the Passion to hinder her magnanimous and most prudent Heart, always practicing the highest perfection and holiness without omitting any act of virtue possible to Her.

684. Already the ninth hour of the day was approaching, although the darkness and confusion of nature made it appear to be rather a chaotic night. Our Savior spoke the fourth word from the Cross in a loud and strong voice so all the bystanders could hear it (Mt. 27:46): My God, my God, why hast Thou forsaken Me? Although the Lord spoke these words in his own Hebrew language they were not understood by all. Since they began with Eli, Eli, some of them thought He was calling upon Elias, and a number of them mocked Him saying: “Let us see whether Elias will come to free Him from our hands” (Ib. 49). But the mystery concealed beneath these words of Christ our Good was just as profound as it was unintelligible to the Jews and gentiles, and they have been interpreted in many ways by the holy Doctors of the Church. I shall give the interpretation which has been manifested to me. The dereliction of which Christ speaks was not one in which the Divinity separated from the humanity, dissolving the hypostatic union, nor included a cessation of the beatific vision in his soul; for both of these He possessed and could never lose from the instant in which, by the work of the Holy Ghost, He was conceived in the virginal bridal-chamber. This is the true and Catholic doctrine. While it is also certain that his most holy humanity was forsaken by the Divinity in not being defended from death and the sorrows of his most bitter Passion, on the other hand the eternal Father did not forsake Him entirely regarding the restoration of the honor of his Son, since the Father demonstrated his sentiments by causing the changes in the visible creation in order to give testimony to his honor at his death. Christ our Savior intimated quite a different dereliction by these words of complaint, one which originated from his immense love for men, namely from his love of the foreknown and the reprobate which during his last hour caused in Him the same anguish as it did during his prayer in the garden (499). He grieved that his copious and superabundant Redemption, offered for the whole human race, would not be efficacious in the reprobate, and that He would find Himself deprived of them in the eternal happiness for which He had created and redeemed them. As this was to happen in consequence of the decree of the eternal will of his Father, He lovingly and sorrowfully complained of it in the words my God, my God, why hast Thou forsaken Me?, that is, insofar as God deprived Him of the salvation of the reprobate.

685. In greater testimony of this desire the Lord added his fifth word and said: I thirst (Jn. 19:28). The sufferings of Christ our Good and his anguish could easily cause a natural thirst, but for Him this was not the time to complain of this thirst or to quench it, and therefore His Majesty would not have spoken of it so near to its expiration unless it was in order to give expression to a most exalted mystery. He was thirsting to see the captive children of Adam make use of the liberty which He merited for them and offered to them, and which so many were abusing; thirsting eagerly and solicitously for all to correspond with Him in the faith and love due to Him, that they profit by his merits and sufferings, accept his friendship and grace now acquired for them, and not lose the eternal happiness which He would leave as an inheritance for those who desired to merit and accept it. This was the thirst of our Savior and Master, and only Mary most holy understood it perfectly and began with ardent affection and charity to invite and interiorly call upon all the poor, the afflicted, the humble, the despised, and the downtrodden to approach their Savior and thus quench his thirst at least in part, since it was not possible to quench it entirely. But the perfidious Jews and the executioners, in testimony of their unhappy hardness of heart, fastened a sponge soaked in gall and vinegar to a reed and mockingly raised it to his mouth so He might drink of it (Jn. 19:29). Thus was fulfilled the prophecy of David: In my thirst they gave me vinegar to drink (Ps. 68:22). Our most patient Savior tasted it, partaking of this drink in mysterious submission to the condemnation of the reprobate, but at the petition of his Blessed Mother He immediately desisted, because the Mother of Grace was to be the portal and Mediatrix of those who were to profit by the Passion and the Redemption of mankind.

686. In connection with this same mystery the Savior then pronounced the sixth word (Jn. 19:30): Consummatum est (it is consummated). Now is consummated this work of my coming from heaven, and I have obeyed the command of my eternal Father who sent Me to suffer and die for the salvation of men; now are fulfilled the Holy Scriptures, the prophecies and figures of the Old Testament, and the course of my earthly and mortal life assumed in the womb of my Mother; now are established on earth my example, my doctrines, my Sacraments, and my remedies for the sickness of sin; now is appeased the justice of my eternal Father in regard to the debt of the children of Adam; now is my holy Church enriched with the remedies for the sins committed by men. The whole work of my coming into the world is perfected insofar as concerns Me, its Restorer, and the secure foundation of the Church Triumphant is now laid in the Church Militant, so nothing can overthrow or change it. These are the mysteries contained in the brief words: Consummatum est.

687. Consequent upon having finished and established the work of human Redemption in its ultimate perfection, it followed that just as the incarnate Word came forth from the Father to enter mortal life (Jn. 16:28), by the death of this life He return to the Father with immortality. Therefore Christ our Savior added the seventh word, the last words He spoke from the Cross: Father, into thy hands I commend my spirit (Lk. 23:46). The Lord spoke these words in a loud and strong voice so the bystanders heard them. In pronouncing them He raised his eyes to heaven as one speaking with the eternal Father, and with the last syllable He gave up his spirit and inclined his head. By the divine force of these words Lucifer with all his demons were hurled into the deepest caverns of hell where they lay motionless, as I shall relate in the next chapter. The invincible Queen and Mistress of all virtues understood these mysteries beyond the understanding of all creatures, since She was the Mother of the Savior and the Coadjutrix of his Passion. In order to participate in it to the end, just as She had felt in her own body the other torments of her Son She now, though remaining alive, felt and suffered the pangs and agony of his death. She did not die in reality,* but this was because God miraculously preserved her life when according to the natural course death should have ensued. This miraculous aid was more wonderful than all the other favors She received during the Passion, for this last pain was more intense and penetrating. All that the martyrs and men sentenced to death have suffered from the beginning of the world cannot equal what most holy Mary suffered during the Passion. In return for this ultimate sorrow the little which remained of this earthly life, and which the most pure Mother still felt, in a special manner was more than ever spiritualized. The great Lady remained at the foot of the Cross until evening when the sacred body (as I shall relate) was buried.

688. The holy Evangelists make no mention of many of the sacraments and mysteries connected with the doings of Christ our Savior on the Cross, and we as Catholics can only form prudent conjectures founded upon the infallible certainty of our faith. But among those which have been manifested to me in this History, and concerning this part of the Passion, is a prayerwhich Christ addressed to his eternal Father before speaking the seven words on the Cross recorded by the Evangelists. I call it a prayer because it was addressed to the eternal Father, though it was in the manner of a last disposition or testament which He made as a true and most wise Father in order to consign his possessions to his family, that is, to the whole human race. Even natural reason teaches us that he who is the head of a family or the lord over many or few possessions would not be a prudent dispenser of his goods, and inattentive to his office or dignity, if at the hour of his death he would not make known his will in regard to the disposition of his goods and his estate so each one of his family could know what belongs to him and may possess it justly and peacefully without recourse to lawsuits. For this very reason, and so they can set their minds at ease in preparation for the hour of death, men of the world make their last testaments. And even religious thus divest themselves, because in that hour earthly matters and their cares weigh heavily on the soul and prevent it from rising toward its Creator. Although earthly things could not disturb our Savior, since He neither possessed them nor if He had possessed any could be hindered by them in his infinite power, yet it was appropriate for Him in that hour to dispose of the spiritual riches and treasures which He had amassed for mankind in the course of his earthly life.

689. Regarding these eternal goods the Savior made his testament on the Cross, distributing them and pointing out those who would be legitimate heirs and those who would be disinherited, mentioning the reasons for the one as well as the other. Conferring with his eternal Father, He did all this as the supreme Lord and most just Judge of all mortals, for in this testament are rehearsed the mysteries of the predestination of the saints and of the reprobation of the foreknown. It was a testament hidden and sealed for mankind; only most holy Mary understood it, because in addition to knowing clearly all the operations of the most holy soul of Christ, She was the universal Heiress of all creation, constituted as Mistress of all created things. As the Coadjutrix of the Redemption She was also to be the testamentary Executrix through whose hands He was to execute his will (since into her hands her Son placed all things, just as the Father had placed all things into his hands [Jn. 13:3]); moreover, this great Lady was to distribute the treasures acquired and owing to her Son because of who He is and because of his infinite merits. This understanding has been given to me as part of this History in order to declare more fully the dignity of our Queen, and so sinners can approach Her as the Depositary of all the treasures gained by her Son and our Redeemer in the sight of his eternal Father. All help and assistance is in the hands of most holy Mary, and She is to distribute it according to her most sweet kindness and liberality.


690. When the holy wood of the Cross had been raised on mount Calvary, bearing aloft with it the incarnate Word crucified, before speaking any of the seven last words, Christ prayed interiorly to his heavenly Father and said: “My Father and eternal God, I confess and exalt Thee from this tree of my Cross, and I praise Thee with the sacrifice of my sorrows, Passion and Death; for by the hypostatic union with the divine nature Thou hast raised my humanity to the supreme dignity, that of Christ, the Godman, anointed with thy own divinity. I confess Thee for the plenitude of all possible gifts of grace and glory which from the instant of my Incarnation Thou hast communicated to my humanity, and because from all eternity up to this present hour Thou hast given Me full universal dominion of all creatures in the order of grace and of nature. Thou hast made Me the Lord of the heavens and of the elements (Mt. 28:18), of the sun, moon, and stars; of fire, of air, of the earth and the seas, and of all the sensible and insensible creatures which live in them; of the disposition of the times, of the days and nights, giving Me dominion and power over all according to my will and disposition. Thou hast made Me the Head, the King, and the Lord of all angels and men (Eph. 1:21), to govern and command them, to reward the good and punish the wicked (Jn. 5:22). Thou hast given Me power over all things and the keys of the abyss (Apoc. 20:1), from the highest heaven to the deepest abysses of hell. Thou hast placed into my hands the eternal justification of men, their empires, kingdoms and principalities, the great and the little, the poor and the rich; of all who are capable of thy grace and glory Thou hast made Me the Justifier, Redeemer and Glorifier, the universal Lord of the entire human race (I Cor. 1:30), of life and death, of all those who come into this world, of the holy Church, its treasures, Scriptures, mysteries, Sacraments, helps, laws, and gifts of grace. All of this hast Thou, my Father, given into my hands and subjected to my will and disposition, and for this I praise and exalt Thee, I confess and magnify Thee.

691. “Now, Lord and eternal Father, when I am returning from this world to thy right hand by means of my Death on the Cross, and by my Passion and Death leave fulfilled the Redemption of men which Thou didst entrust to Me, I desire, my God, that this same Cross be the tribunal of our justice and mercy, and being nailed upon it I desire to judge those for whom I give my life; and justifying my cause I desire to dispense and arrange the treasures of my coming into the world and of my Passion and Death, so from this hour shall remain established what belongs to each one of the just and the reprobate according to their works* by which I have been loved or hated.† I have sought all mortals and called them to my friendship and grace, and from the instant in which I took human flesh I have ceaselessly labored for them. I have suffered inconveniences, fatigues, affronts, ignominies, reproaches, scourges, a crown of thorns, and now suffer the most bitter death of the Cross; I have implored for all of them thy immense kindness; I have prayed for them in vigils, fasted, and wandered about teaching them the way of eternal life. As far as my part and my will are concerned I have desired eternal happiness for all, just as I have merited it for all without exception or excluding anyone. I have set up and formed the law of grace for all; and the Church, in which salvation can be attained, shall always be stable and permanent.

692. “Yet by our knowledge and foresight We know, my God and Father, that due to the malice and rebellion of men not all desire our eternal salvation, nor avail themselves of our mercy and the way I have opened up for them by my life, works and death, but rather prefer to follow their sinful ways unto perdition. Thou art just, my Lord and Father, and most righteous are thy judgments (Ps. 118:137), and it is just Thou hast made Me the Judge of the living and the dead (Acts 10:42), between the good and the bad, to give to the just the reward of having served and followed Me, and to sinners the chastisement of their perverse obstinacy; that the just have part with Me‡ in my goods, and sinners be deprived of my inheritance since they refuse to accept it. Now therefore, my eternal Father, in thy name and mine, for thy exaltation I decree my final testament according to my human will, which is conformable to thy eternal and divine will. I desire in the first place to name my most pure Mother, who gave Me human existence: I constitute Her as my sole and universal Heiress of all the goods of nature, grace and glory which are mine, so She can be Lady with full dominion over all. All the gifts of grace which She, being a mere creature, is capable of receiving I grant to Her with efficacy, and those of glory I promise Her in its time. I desire angels and men to be Hers, that She have entire dominion and Queenship over them, and that all obey and serve Her; that the demons fear Her and be subject to Her; that likewise all the irrational creatures, the heavens, stars and planets, the elements, and all the living creatures contained in them, the birds, fishes and animals be subject to Her; that all have Her as their Lady in order for all to hallow and glorify Her with Me. I likewise desire for Her to be the Depositary and Dispenser of all the goods contained in heaven and on earth. That which She ordains and disposes in the Church for my children among men shall be confirmed in heaven by the three divine Persons; and all She shall ask for mortals now, afterwards and forever We shall concede according to her will and disposition.

693. “To the angels who have obeyed thy holy and just will, I declare as theirs the highest heaven as their proper and eternal habitation, and in it the joy of the clear vision and fruition of our Divinity. I desire them to enjoy its everlasting possession together with our friendship and company. I command them to recognize my Mother as their legitimate Queen and Lady, that they serve, accompany, and attend upon Her, and bear Her up in their hands in all places and times, obeying Her reign and all that She desires to command and ordain. The demons, as rebellious to our perfect and holy will, I cast out and separate from our vision and company; anew do I condemn them to our abhorrence and eternal deprivation of our friendship and glory, and the vision of my Mother and of my friends, the saints and the just. I assign and designate for their everlasting habitation the place most remote from our royal throne, namely the infernal caverns, the center of the earth, deprived of light and containing the horror of sensible darkness (Jude 6). I declare this to be their portion and inheritance as chosen by them in their pride and obstinacy by which they rose up against the divine Being and his decrees. In those dungeons of obscurity they shall be tormented by everlasting and inextinguishable fire.

694. “From the whole human race, in the fullness of my entire will, I call, choose and select all the just and predestined, who through my grace shall be saved by imitating Me, accomplishing my will, and obeying my holy law. These in the first place, after my most pure Mother, I name as the inheritors of all my promises and mysteries, the blessings and treasures of my Sacraments, and the secrets of my Scriptures, since they are enclosed therein; of my humility and meekness of heart; of the virtues of faith, hope and charity; of prudence, justice, fortitude and temperance; of my divine gifts and favors; of my cross, labors, reproaches and contempt, poverty and nakedness. This shall be their portion and inheritance in this present and mortal life; and since they must with good will choose this portion in order to labor well, and in order to undergo it with joy, I point it out to them as a pledge of my friendship, since I have chosen it for Myself. I offer them my protection and defense, my holy inspirations, my favors and powerful assistance, my gifts and justification, according to each one’s disposition and love.* For them I shall be a Father, a Brother, and a Friend, and they shall be my children (II Cor. 6:18), my elect and beloved; and since they are my children I name them as the inheritors of all my merits and treasures without any limitation on my part. I desire that in my holy Church they participate in and receive the Sacraments whenever they properly prepare themselves to receive them, and if they lose my grace and goods they shall be able to recover them and return to my friendship, renewed and copiously washed by my blood. All of them shall avail themselves of the intercession of my Mother and my saints, and She shall recognize them as her children, shielding * cf. II Cor. 9:6-7 [Ed.] them and holding them as her own. My angels shall defend them, guide them, act as their patrons, and bear them up in their hands lest they stumble (Ps. 90:11-12); and if they fall, they shall help them to rise.

695. “I likewise desire that my just and chosen ones be superior in excellence to the reprobate and the demons, and that my enemies fear them and be subject to them; that all the rational and irrational creatures serve them; that the heavens, the planets, and the stars preserve them and give them life by their influences; that the earth, its elements, and all of its animals sustain them; that all the creatures which are mine and serve Me be theirs and serve them as my children and friends (I Cor. 3:22; Wis. 16:24); and that their blessing be in the dew of heaven and of the fatness of the earth (Gen. 27:28). I also desire to hold with them my delights (Prov. 8:31), communicate to them my secrets, converse with them intimately, and live with them in the Church Militant here below in the species of bread and wine as an earnest and infallible pledge of the eternal happiness and glory promised to them, and of this eternal happiness I make them participants and heirs so with Me they shall enjoy it in heaven by perpetual possession and in rejoicing which cannot be lost.

696. “To the foreknown and reprobated by our will (though they were created for another much higher end) I assign and permit that their portion and inheritance in this mortal life shall be the concupiscence of the flesh and of the eyes, and pride with all its effects (I Jn. 2:16); that they eat and be satisfied with the sand* of the earth, namely riches, with the fumes and the corruption of the flesh and its delights, and with the vanity and presumption of the world. In order to acquire such possessions they have labored and employed all the diligence of their will and senses; in such occupations they have consumed their powers and the gifts and benefits We gave them; and they themselves have voluntarily chosen deceit, abhorring the truth I have taught them in my holy law (Rom. 2:8). They have renounced what I have written in their very hearts, and what I have inspired by my grace; they have despised my teachings and blessings, and listened to my and their own enemies; they have accepted their deceits, loved vanity (Ps. 4:3), wrought injustice, followed ambition, delighted in vengeance, persecuted the poor, humiliated the just, mocked the simple and the innocent, craved their own exaltation, and desired to be raised above all the cedars of Lebanon (Ps. 36:35) in the law of injustice which they have observed.

697. “Since they have done all this in opposition to the goodness of our Divinity, and remained obstinate in their malice, renouncing the rights of children which I have acquired for them, I disinherit them of my friendship and glory; and just as Abraham separated from himself the children of the slave, allotting them certain gifts, and reserving his principal inheritance for Isaac (Gen. 25:5), the son of the free woman Sarah, likewise I disinherit the foreknown from my inheritance by giving them the transitory and earthly goods which they themselves have chosen. Separating them from our company and from that of my Mother,† and from the angels and saints, I condemn them to the eternal dungeons and fire of hell in the company of Lucifer and his demons, whom they have freely served, and I deprive them for our eternity of the hope of a remedy. This is, my Father, the sentence which I pronounce as the Judge and Head of men and angels (Eph. 4:15; Col. 2:10), the testament I decree at my death, and the effect of human Redemption, repaying‡ each one with that which justly belongs to him according to his works (II * cf. Mt. 7:26-7 [Ed.] † cf. Mt. 25:32 [Ed.] ‡ cf. Ps. 17:21; Dt. 32:35, 41 [Ed.] Tim. 4:8)* and to the decree of thy incomprehensible wisdom in the equity of thy most strict justice.” Thus far did Christ our Savior on the Cross speak with his eternal Father. This mystery and sacrament was sealed and deposited in the Heart of most holy Mary as a hidden and enclosed testament, so through her intercession and disposition it would in its time, and even from that hour, be executed in the Church, just as until that time it had begun to be executed by divine knowledge and foresight in which the entire past and future is always one with the present.


698. My daughter, seek with all the powers of thy mind during thy whole life to remember the mysteries manifested to thee in this chapter. I, as thy Mother and Instructress, shall ask the Lord by his divine power to imprint in thy heart the knowledge which I have vouchsafed thee so it may remain fixed and ever present to thee as long as thou livest. In virtue of this blessing keep in thy memory Christ crucified, who is my divine Son and thy Spouse, and never forget the sufferings of the Cross and the doctrine taught by His Majesty upon it. This is the mirror by which thou must arrange all thy adornments, and the source from which thou art to draw thy interior beauty like a true daughter of the Prince (Ps. 44:14), so thou mayest be prepared, proceed and reign (Ib. 5) as the spouse of the supreme King. Since this honorable title obliges thee to seek with all effort his imitation and proportional similarity as far as possible to thee by his grace, and since this is to be the fruit of my doctrine, I thus desire that from today thou live crucified with Christ (II Cor. 5:15), entirely assimilated to thy Exemplar and Model, and dead to this earthly life. I desire the effects of the first sin to vanish in thee, for thee to live only for the operations and movements of divine virtue, and for thee to renounce thy inheritance as a daughter of the first Adam, so in thee may bear fruit the inheritance of the second Adam, who is Jesus Christ, thy Redeemer and Teacher.

699. Thy state of life must be for thee a most rigid cross on which thou must remain crucified, and thou must not widen thy path by seeking for dispensation and weakening the interpretation of thy rules to make it easy and comfortable, but at the same time, insecure and full of imperfections. This is the deception into which the children of Babylon and of Adam fall, that each one according to his state seeks in his works to look for widenings in the law of God; they work sparingly for the salvation of their souls in their efforts to buy heaven very cheaply, or risk losing it by dreading the restrictions and entire subjection necessary to observe rigorously the divine law and its precepts. Hence arises the desire to find explanations and opinions which smooth the paths and highways of eternal life, without heeding the doctrine of my divine Son that the path of life is very narrow (Mt. 7:14). They forget the Lord himself has walked these narrow paths so no one might imagine he can reach eternal life over paths more spacious and comfortable to the flesh and to the inclinations vitiated by sins. This danger is greater for ecclesiastics and religious, who by their state must follow their Master and adjust themselves to his life and poverty, and for this must choose the Way of the Cross. Yet some of them desire the dignity they attain or the religious state itself to be for their own temporal comfort and the increase of the estimation and applause they receive from others, and the attainment of greater honors than they would have received in another state; and in order to obtain this they lighten the cross they have promised to carry, in this way living in their state very comfortably and conformable to the carnal life by deceitful opinions and explanations. In their time they shall * cf. also Lam. 3:64; Lk. 14:14; Is. 35:4, 66:6 [Ed.] recognize the truth of that saying of the Holy Ghost (Prov. XXI [v. 2]): Every way of a man seemeth right to himself; but the Lord weigheth the hearts.

700. I desire thee to be so far from this deceit, my daughter, that thou strictly live up to the most rigorous demands of thy profession in such a way that thou shalt become unable to stretch thyself in any way, being nailed immovably to the cross with Christ. Thou must set aside all temporal advantages for the least point pertaining to the utmost perfection of thy state. Thy right hand, my daughter, thou hast nailed by obedience, reserving for thyself not the least movement, activity, word or thought not controlled by this virtue. Thou must not maintain any position that is of thy own choice, but only such as is willed by others; thou must not appear wise in thy own conceit in anything (Prov. III [v. 7]), but ignorant and blind in order to follow entirely the guidance of thy superiors. He who promises (says the Wise Man, Prov. VI [v.1-2]) binds his hands, and by his words shall he be bound and chained. Thou hast nailed thy right hand by the vow of obedience, and hast thereby lost thy liberty and thy right to desire or not desire. Thy left hand thou hast nailed by the vow of poverty, depriving thee of all right to follow any inclination toward the objects usually coveted by the eyes, for in both the use and the desire for such creatures thou must rigorously imitate Christ impoverished and despoiled upon the Cross. By the third vow of chastity thou hast nailed thy feet so all thy steps and movements may be pure, chaste and beautiful.* For this thou must not permit in thy presence the least word offensive to purity, nor by looking upon or touching any human creature allow any sensual image or impression within thee. Thine eyes and all thy senses are to remain consecrated to chastity, without making more use of them than to fix them upon Jesus crucified. The fourth vow of perpetual enclosure thou shalt securely guard in the side and bosom of my divine Son to which I assign thee. So this doctrine may appear to thee sweet, and this path less narrow, contemplate and consider in thy heart the image of my Son and Lord full of blood, torments, sorrows, and at last nailed to the Cross, no part of his sacred body being exempt from wounds and excruciating pains. His Majesty and I were most solicitous and compassionate toward all the children of men; for them we suffered and endured such bitter sorrows so they would be encouraged not to refuse less severe sufferings for their own eternal good and in return for so obliging a love. Therefore let mortals show themselves grateful, willingly entering upon the rough and thorny path, taking up the cross in order to imitate and follow Christ (Mt. 16:24) and reach eternal happiness, since this is the straight path thereto. (The New English Edition of The Mystical City of God, Chapter XXII.)

The Doctor Of The Vatican II Sect

from Introibo Ad Altare Dei

My spiritual father, Fr. Gommar A. DePauw, JCD, used to tell me, “The Jesuits are always good for a laugh or a heresy. Usually both.” I couldn’t help but think of his truthful quip when it was brought to my attention that there is an online petition to “Pope” Francis, asking him to declare the vile heretic Fr. Pierre Teilhard de Chardin, SJ as a “Doctor of the Church.” (See Who is Teilhard de Chardin? This post will expose his life and works which his admirers are trying to obscure and thereby paint the (demonstrably false) picture of a man hailed as “priest, geologist, paleontologist, philosopher, theologian, and mystic, [who] was both a distinguished scientist and one of the most influential and visionary thinkers that the Catholic Church produced in the twentieth century.” (Ibid).  Most people have probably never heard of Teilhard (1881-1955) or the destruction which he brought to the Church and the world at large.

His Early LifePierre Teilhard de Chardin was born in south central France on May 1, 1881, and was educated at the Jesuit College at Mongre; he joined the Society of Jesus (Jesuits) in 1899. Teilhard continued philosophy and seminary education from 1901-05. This was followed by a three-year sojourn to Cairo, Egypt, where he taught physics and chemistry at a Jesuit school and developed his interest in paleontology. He went to England in 1908, studied theology, and was ordained to the priesthood in 1911 at the age of 30. He returned to Paris and studied paleontology thereby earning a doctorate in 1922.

Two men influenced Teilhard in his priestly formation:

  • Fr. George Tyrell, one of the most vociferous Modernists of the era. He denied the Virgin Birth and the Resurrection. He was excommunicated by Pope St. Pius X in 1908, and died unrepentant
  • Henri Bergson, a French Jew and philosopher whose theories on science and evolution fascinated young Teilhard

Teilhard de Chardin had fully bought into Modernism, and he set about to create a “new, improved Christianity.” In his own words:
“As you already know, what dominates my interest and my preoccupations is the effort to establish in myself and to spread around a new religion (you may call it a better Christianity) in which the personal God ceases to be the great Neolithic proprietor of former times, in order to become the soul of the world; our religious and cultural stage calls for this.” (Trojan Horse in the City of God, 1967, p. 239; Emphasis mine). 
Teilhard: Forger and Pantheist Teilhard’s fervor to prove radical evolution knew no bounds. He was involved in the Piltdown Man hoax. In 1912, Charles Dawson (an amateur “archaeologist”) claimed he had found a “human-like” skull that he proclaimed the “missing link” in evolution. He was assisted at the dig by none other than Teilhard (among others). De Chardin boldly proclaimed his “missing link” as proof of his ideas. In November 1953, Time magazine published evidence gathered variously by Kenneth Page Oakley, Sir Wilfrid Edward Le Gros Clark and Joseph Weiner proving that the Piltdown Man was a forgery and demonstrating that the fossil was a composite of three distinct species. It consisted of a human skull of medieval age, the 500-year-old lower jaw of an orangutan and chimpanzee fossil teeth. Someone had created the appearance of age by staining the bones with an iron solution and chromic acid. Microscopic examination revealed file-marks on the teeth, and it was deduced from this that someone had modified the teeth to a shape more suited to a human diet. (See,9171,823171,00.html).

Teilhard’s philosophy transformed the universe from a place in which we exist to a place that, through evolution, exists with us. Evolution, for Teilhard, is the hermeneutic key for understanding the place of Christ within the vast cosmos. Teilhard saw everything moving towards perfection—which he called the Omega Point—as a movement toward God that was simultaneously physical and spiritual. He called the transformation divinization, and saw humanity as currently passing through an evolutionary-spiritual dimension he termed the Noosphere, so that we can enter the final stages of the Pneumatosphere and become one with God.

It’s not difficult to see how his ideas are akin to pagan Hindu pantheism with evolution thrown in the mix. Moreover, what do these fancy sounding words and phrases (Omega point, Noosphere, etc.) mean? They were simply made up by Teilhard (like Piltdown Man) to justify his heterodox ideas and make them sound “profound.” In Teilhard’s own blasphemous words, “Christ saves. But must we not hasten to add that Christ, too, is saved by evolution?” (See Le Christique, [1955])

For a priest, he spent a most of his time going on excavations and writing his theology/philosophy books. When he was a missionary in China, he never made a single convert, and he almost never offered the Most Holy Sacrifice of the Mass.

Teilhard: Eugenicist and HereticSome of  Teilhard’s  writings suggest he was a racist, who believed the Chinese were “sub-human.”
Here’s a sample from his writing:Do the yellows—[the Chinese]—have the same human value as the whites? [Fr.] Licent and many missionaries say that their present inferiority is due to their long history of Paganism. I’m afraid that this is only a ‘declaration of pastors.’ Instead, the cause seems to be the natural racial foundation…Christian love overcomes all inequalities, but it does not deny them.
No humane hopes for an organized society must cause us to forget that the human stratum may not be homogeneous. If it were not, it would be necessary to find for the Chinese, as for the Negroes, their special function, which may not (by biological impossibility) be that of the whites. (April 6, 1927 letter–pure racism)
The philosophical or ‘supernatural’ unity of human nature has nothing to do with the equality of races in what concerns their physical capacities to contribute to the building of the world.…As not all ethnic groups have the same value, they must be dominated, which does not mean they must be despised—quite the reverse…In other words, at one and the same time there should be official recognition of: (1) the primacy/priority of the earth over nations; (2) the inequality of peoples and races. Now the second point is currently reviled by Communism…and the Church, and the first point is similarly reviled by the Fascist systems (and, of course, by less gifted peoples!). (See Philosophy and Theology Volume 29, Issue 1, [2017], pgs. 69-82). 
Teilhard believed in polygenism, which posits the idea that the human race had different origins, as opposed to a single couple; Adam and Eve. His heretical theory was roundly condemned in the brilliant encyclical Humani Generis ofPope Pius XII, which was drafted by the eminent Dominican theologian Fr. Reginald Garrigou-Lagrange. As the result of his evolutionism and polygenism, he denied not only the First Parents of the human race, but as a necessary consequence, he denied the dogma of Original Sin. The outcome of this rejection will be detailed later in this post. Let’s first see how the True Church reacted to Teilhard de Chardin:

  • 1926, his Superior forbade him to teach
  • 1933, the Holy See ordered him to give up his subsequent post in Paris
  • 1939, the Holy See banned some of his writings
  • 1947, Rome also forbade him to write or teach on philosophical subjects
  • 1955, his Superiors forbade de Chardin to attend the International Congress on Paleontology. That same year, de Chardin died in New York on Easter Sunday

Even under Roncalli (John XXIII), he was censured posthumously. On June 30, 1962, a Monitum (“warning”) was given at Rome by the Holy Office: “It is sufficiently clear that the above mentioned works abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine. For this reason, the most eminent and most reverend Fathers of the Holy Office exhort all Ordinaries as well as Superiors of Religious Institutes, rectors of seminaries and presidents of universities, effectively to protect the minds, particularly of the youth, against the dangers presented by the works of Teilhard de Chardin and his followers.” Of course the Monitum of 1962 was a dead letter, which was never enforced, as Teilhard’s works spread like wildfire in seminaries and Catholic Universities during the early 1960s. 
The True Church, always vigilant, was wise to try and stop Teilhard by Her numerous censures thereby making him a condemned theologian. Here are some of the results of his ideas:
1. If there is no Original Sin, there is no need of a Redeemer. If there was no Adam, Christ could not be the Second Adam Who died to ransom us from sin. (Sin, in all forms, is downplayed or outright denied). 
2. The Holy Sacrifice of the Mass is not the unbloody re-presentation throughout time of the Sacrificial death of Christ, since there was no need of it. (Mass becomes a “celebration of the people” who are “evolving towards God” and will become One). 
3. Since everything is evolving, there is no fixed and immutable dogmas or morality (One religion or set of morals is as good as another).

4. Eventually, everyone gets to enjoy happiness–there is no Hell for the wicked (Hell is considered “negative” and outdated theology).

5. In his pantheistic idea, not only humanity, but all of nature is evolving. Hence, there should be reverence for the Earth; Teilhard will sometimes describe Earth as an “altar” upon which humanity and nature are “transubstantiated.”
You can see these ideas at work in the Vatican II sect. He helped shape the Robber Council and the sect it created. How, you might ask, can someone who was censured and had his ideas condemned, be so quickly rehabilitated to the point of adopting his heresies? It started way before the unenforced Monitum of 1962. The Modernists were driven underground but were never extirpated. Teilhard himself, when condemned under Pope Pius XII, said: “I have got so many friends in good strategic positions, that I feel quite safe about the future” (Letter, Sept. 24, 1947, wherein de Chardin remarks on his numerous disciples in positions of great influence in the Church, which would certainly appear to have been borne out by the accolades given de Chardin during the Second Vatican Council–Emphasis mine).

The “Doctor” is INThe Vatican II sect praises the very man and ideas that were condemned by the True Church. Here is what the post-concilliar “popes” had to say:
Wojtyla (John Paul II): When I think of the Eucharist, and look at my life as a priest, as a Bishop and as the Successor of Peter, I naturally recall the many times and places in which I was able to celebrate it. I remember the parish church of Niegowić, where I had my first pastoral assignment, the collegiate church of Saint Florian in Krakow, Wawel Cathedral, Saint Peter’s Basilica and so many basilicas and churches in Rome and throughout the world. I have been able to celebrate Holy Mass in chapels built along mountain paths, on lakeshores and seacoasts; I have celebrated it on altars built in stadiums and in city squares… This varied scenario of celebrations of the Eucharist has given me a powerful experience of its universal and, so to speak, cosmic character. Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world. It unites heaven and earth. It embraces and permeates all creation. (See Ecclesia Eucharistica, 2003, para. #8; Emphasis mine).
Ratzinger (Benedict XVI): The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host. And let us pray the Lord to help us become priests in this sense, to aid in the transformation of the world, in adoration of God, beginning with ourselves. That our lives may speak of God, that our lives may be a true liturgy, an announcement of God, a door through which the distant God may become the present God, and a true giving of ourselves to God. (See; Emphasis mine).
Bergoglio (Francis): In the Eucharist, fullness is already achieved; it is the living center of the universe, the overflowing core of love and of inexhaustible life. Joined to the incarnate Son, present in the Eucharist, the whole cosmos gives thanks to God. Indeed the Eucharist is itself an act of cosmic love [as John Paul II wrote]: “Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world”. (See Laudato Si 2015, para. #236; Emphasis mine). 
Conclusion Bergoglio is considering removing the Monitum of 1962 against Teilhard, thus making de jure what has been de facto all these years. His false ideas of evolution, pantheism, and polygenism have helped to create and shape the Vatican II sect. The sect must continually “evolve” to remain “relevant to the times.” Now, we have a documentary set to air in 2020 on PBS praising Teilhard de Chardin’s life and work. Worse still, there is an online petition to declare the liar, heretic, and eugenicist a “Doctor of the Church.” What we’re witnessing is the opposite of what Teilhard taught: The devolution  of whatever is left of Faith and Morals in the Vatican II sect into error, impiety, and outright evil. 

Perpetually Lost in the Fog of His “New Theology”

from Christ or Chaos

Although I am working on a commentary that deals, at least peripherally, with the Mueller Report as summarized by Attorney General William Barr that I hope to have completed by Saturday, April 13, 2019, the Feast of Saint Hermenegild and the Commemoration of Saturday in Passion Week, it was my great misfortune to have heard about and then, worse yet, to have read Joseph Alois Ratzinger/Benedict XVI’s letter about what he considers to be the cause of the clerical abuse crisis within the false religious sect that he believes is the Catholic Church.

I am afriad that this commentary turned out to be longer than Ratzinger/Benedict’s confused and confusing letter, which some commentators have said is “long” even though it is but a mere six thousand words or so. Long? Pshaw. Ratzinger/Benedict’s letter only seems long because it is long on empty rhetoric and confusion, which is the way that this poor man, who will be ninety-two years of age on Tuesday of Holy Week, April 16, 2019, has studied theology and thus views the Faith and the world. This commentary will be an effort to strip away the nonagenarian’s confusion in as short a manner as possible.

Ratzinger Unwittingly Criticizes the Consequences of His False Relgious Sect’s “Reconciliation” with the French Revolution 

Displaying his utter lack of understanding of root causes, the antipope emeritus prescinded from the trees to the forest while providing no clear understanding of the simple fact that the rise of moral relativism in the world is the simple, logical and inexorable consequence of the Protestant Revolution’s overthrow of the Social Reign of Christ the King and the subsequent rise and institutionalization of Judeo-Masonic naturalism as the very foundation of the civil state, social life and the social disorder that it has brought in its wake. The fifth in the current line of antipopes is incapable of understanding that all must fall into ruin when Our Blessed Lord and Saviour Jesus Christ does not reign over men and their nations and when His one and only true Church, the Catholic Church, is not acknowledged by the civil state as having the authority from Him to govern men in all that pertains to the good of souls.

Thus it is that Ratzinger/Benedict bemoans the rise of immorality in the 1960s on the forgetfulness of God without recognizing he himself has hailed Gaudium et Spes, December 7, 1965, as representing what he thinks is the Catholic Church’s “official reconciliation” with the “principles of that new era inaugurated in 1789.”

What happened in 1789?

Well, Judeo-Masonic forces of the French Revolution made warfare upon the very existence of God and upon His true Church as they destroyed the relics of various saints, including Saint Louis IX, King of France, desecrated churches and imprisoned and killed believing Catholics, including priests and consecrated religious.

Permit me to reprise the then Joseph “Cardinal” Ratzinger’s praise of Gaudium et Spes in his very misnamed Principles of Catholic Theology and then contrast it with what he wrote in his recently-released letter:

Let us be content to say here that the text [of Gaudium et Spes] serves as a countersyllabus and, as such, represents on the part of the Church, an attempt at an official reconciliation with the new era inaugurated in 1789. Only from this perspective can we understand, on the one hand, the ghetto-mentality, of which we have spoken above; only from this perspective can we understand, on the other hand, the meaning of the remarkable meeting of the Church and the world. Basically, the word “world” means the spirit of the modern era, in contrast to which the Church’s group-consciousness saw itself as a separate subject that now, after a war that had been in turn both hot and cold, was intent on dialogue and cooperation. (Joseph Ratzinger, Principles of Catholic Theology, p. 382.)

Does this mean that the Council should be revoked? Certainly not. It means only that the real reception of the Council has not yet even begun. What devastated the Church in the decade after the Council was not the Council but the refusal to accept it. This becomes clear precisely in the history of the influence of Gaudium et spes. What was identified with the Council was, for the most part, the expression of an attitude that did not coincide with the statements to be found in the text itself, although it is recognizable as a tendency in its development and in some of its individual formulations. The task is not, therefore, to suppress the Council but to discover the real Council and to deepen its true intention in the light of the present experience. That means that there can be no return to the Syllabus, which may have marked the first stage in the confrontation with liberalism and a newly conceived Marxism but cannot be the last stage. In the long run, neither embrace nor ghetto can solve for Christians the problem of the modern world. The fact is, as Hans Urs von Balthasar pointed out as early as 1952, that the “demolition of the bastions” is a long-overdue task. (Joseph Ratzinger, Principles of Catholic Theology, p. 391.)

A society without God — a society that does not know Him and treats Him as non-existent — is a society that loses its measure. In our day, the catchphrase of God’s death was coined. When God does die in a society, it becomes free, we were assured. In reality, the death of God in a society also means the end of freedom, because what dies is the purpose that provides orientation. And because the compass disappears that points us in the right direction by teaching us to distinguish good from evil. Western society is a society in which God is absent in the public sphere and has nothing left to offer it. And that is why it is a society in which the measure of humanity is increasingly lost. At individual points it becomes suddenly apparent that what is evil and destroys man has become a matter of course. (Antipope Benedict XVI, Thoughts on Abuse Crisis.)

How can one bemoan “a society without God” after having praised the forces that brought about this society?

Joseph Alois Ratzinger’s lifelong hatred of Thomism and its clarity of thought has produced a mind filled with internal contradictions that he is constitutionally incapable of recognizing as such. Ratzinger believes that it is “good enough” for some kind of  generic, Judeo-Masonic of God to be recognized in the “public square” without acknowledging that the First Commandment requires all men and all nations to recognize and to adore the true God, the Most Holy Trinity, as He has revealed Himself to us exclusively through His true Church. As has been noted so many times on this site, our true popes have warned us that a generic conception of God leads to the triumph of moral relativism and atheism. Men and their nations need the Catholic Faith. They need Holy Mother Church.

Pope Pius XI noted this in Mitt Brennender Sorge, March 17, 1937:

Beware, Venerable Brethren, of that growing abuse, in speech as in writing, of the name of God as though it were a meaningless label, to be affixed to any creation, more or less arbitrary, of human speculation. Use your influence on the Faithful, that they refuse to yield to this aberration. Our God is the Personal God, supernatural, omnipotent, infinitely perfect, one in the Trinity of Persons, tri-personal in the unity of divine essence, the Creator of all existence. Lord, King and ultimate Consummator of the history of the world, who will not, and cannot, tolerate a rival God by His side.

No faith in God can for long survive pure and unalloyed without the support of faith in Christ. “No one knoweth who the Son is, but the Father: and who the Father is, but the Son and to whom the Son will reveal Him” (Luke x. 22). “Now this is eternal life: That they may know thee, the only true God, and Jesus Christ whom thou has sent” (John xvii. 3). Nobody, therefore, can say: “I believe in God, and that is enough religion for me,” for the Savior’s words brook no evasion: “Whosoever denieth the Son, the same hath not the Father. He that confesseth the Son hath the Father also” (1 John ii. 23) (Pope Pius XI, Mit Brennender Sorge, March 17, 1937.)

There is no such thing as a generic, one-reference-fits-all-religions God and the true God of Divine Revelation has not created all men equal in rights and duties as He created a hierarchy in the Order of Nature (Creation) and in the Order of Grace (Redemption). A husband and father, for instances, has rights and duties that are different from those of a mother. Parents have rights and duties that differ from those of children. A teacher has different rights and duties than his students. An employer has different rights and duties than his managers and employees. More the point, of course, is that a true pope has paramount rights and duties over all men on the face of this earth in all that pertains to the good of their souls.

The Protestant Revolution overturned all ecclesiastical hierarchy.

The French Revolution—and all subsequent social revolutions—overturned the natural hierarchical structure of kingdoms and nations.

Egalitarianism is the lie of the devil. It is not true that God has created all men equal in rights and duties, and it is an abject falsehood to assert that the purpose of human existence is to “live together as brothers and sisters” in order to “fill the earth and make known the values of goodness, love and peace.”

God has created man to know, to love, and to serve Him as He has revealed Himself to us exclusively through His Catholic Church, she who is the sole means of human sanctification and salvation and thus the necessary means of assuring a just social order wherein those who govern pursue the common temporal good in light of advancing man’s Last End.

Ratzinger/Benedict, rejecting the clarity and consistency of Scholasticism, says contradictory things, sometimes in the context of the same article. As noted on several occasions in the past, New Oxford Review, whose editors reject sedevacantism, once featured a very frank and honest assessment of the contradictions inherent in the writings of Joseph Ratzinger/Benedict XVI: 

In Cardinal Ratzinger’s Values in a Time of Upheaval, he muddies up his phrase [the dictatorship of relativism]; indeed, he reverses his position. He says, “The modem concept of democracy seems indissolubly linked to that of relativism.” Well, well! But then he backtracks: “This means that a basic element of truth, namely, ethical truth, is indispensable to democracy.” But then he backtracks again: “We do not want the State to impose one particular idea of the good on us. … Truth is controversial, and the attempt to impose on all persons what one part of the citizenry holds to be true looks like enslavement of people’s consciences.” And he says this on the same page

Yes, we know: Some of our readers feel that the Pope is above all criticism; he cannot make a mistake, even in his previous writings. But what he has written here is contradictory and inscrutable.  

Ratzinger says, “The relativists …[are] flirting with totalitarianism even though they seek to establish the primacy of freedom …” Huh? 

So, what is he saying? “The State is not itself the source of truth and morality…. Accordingly, the State must receive from outside itself the essential measure of knowledge and truth with regard to that which is good. … The Church remains outside’ the State. … The Church must exert itself with all its vigor so that in it there may shine forth moral truth …”  

Then he says, “Conscience is the highest norm [italics in original] and … and one must follow it even against authority. When authority – in this case the Church’s Magisterium – speaks on matters of morality, it supplies the material that helps the conscience form its own judgment, but ultimately it is only conscience that has the last word.” A Contradictory Definition of Relativism (See also: Cardinal Ratzinger’s Subjectivism.)

That is, it is a vain exercise to seek to find clarity of thought in the mind of a man who rejects Scholasticism, the official philosophy of the Catholic Church, and who does not realize how many times he contradicts himself and presents the Faith, which is something sure and clear, in the form of one paradox after another.

Pope Saint Pius X noted the contradictory “double-minded”–nature of the Modernist in Pascendi Dominic Gregis, September 8, 1907:

This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not unfrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they are dealing with history they take no account of the Fathers and the Councils, but when they catechize the people, they cite them respectfully. In the same way they draw their distinctions between exegesis which is theological and pastoral and exegesis which is scientific and historical. So, too, when they treat of philosophy, history, and criticism, acting on the principle that science in no way depends upon faith, they feel no especial horror in treading in the footsteps of Luther and are wont to display a manifold contempt for Catholic doctrines, for the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be taken to task for this, they complain that they are being deprived of their liberty. Lastly, maintaining the theory that faith must be subject to science, they continuously and openly rebuke the Church on the ground that she resolutely refuses to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, having for this purpose blotted out the old theology, endeavor to introduce a new theology which shall support the aberrations of philosophers. (Pope Saint Pius X, Pascendi Dominici Gregis, September 8, 1907.) 

Anyone who cannot admit that this describes Antipope Joseph Ratzinger/Benedict XVI is not examining his writings honestly. The man who was the presiding officer of the counterfeit church of conciliarism between April 19, 2005, and February 28, 2013, has at varying times criticized Gaudium et Spes, the “pastoral constitution on the Church and the world” issued by the “Second” Vatican Council on December 7, 1965, as having a semi-Pelagian flavor to it (which it does) while also praising it approvingly as a “countersyllabus” of errors, meaning that Pope Pius IX was wrong to have issued The Syllabus of Errors on December 8, 1864. 

For the record, of course, it is important to point out as well that Ratzinger/Benedict, who has bemoaned the loss of God from public life, defects from the Catholic Church’s immutable teaching about the Social Reign of Christ the King as matter of principle while our true popes, while always maintaining the integrity of Catholic teaching on this doctrine, noted that it was necessary to make regrettable concessions to the reality of things as they exist in the world at present, which is quite different from accepting “religious liberty” and separation of Church and State as good and true in se, which they are not. Ratzinger simply does not believe that the Catholic Church has any role to play in the “public sphere” except to be a “voice,” something that he has made clear on any number of occasions, including in the following exchange with Archbishop Marcel Lefebvre on July 14, 1987:

Under pressure, Rome gave in. On July 14, Cardinal Ratzinger received Archbishop Lefebvre at the Holy Office. At first the Cardinal persisted in arguing that “the State is competent in religious matters.”

“But the State must have an ultimate and eternal end,” replied the Archbishop.

Your Grace, that is the case for the Church, not the State. By itself the State does not know.”

Archbishop Lefebvre was distraught: a Cardinal and Prefect of the Holy Office wanted to show him that the State can have no religion and cannot prevent the spread of error. However, before talking about concessions, the Cardinal made a threat: the consequence of an illicit episcopal consecration would be “schism and excommunication.”

“Schism?” retorted the Archbishop. “If there is a schism, it is because of what the Vatican did at Assisi and how you replied to our Dubiae: the Church is breaking with the traditional Magisterium. But the Church against her past and her Tradition is not the Catholic Church; this is why being excommunicated by a liberal, ecumenical, and revolutionary Church is a matter of indifference to us.”

As this tirade ended, Joseph Ratzinger gave in: “Let us find a practical solution. Make a moderate declaration on the Council and the new missal a bit like the one that Jean Guitton has suggested to you. Then, we would give you a bishop for ordinations, we could work out an arrangement with the diocesan bishops, and you could continue as you are doing. As for a Cardinal Protector, and make your suggestions.”

How did Marcel Lefebvre not jump for joy? Rome was giving in! But his penetrating faith went to the very heart of the Cardinal’s rejection of doctrine. He said to himself: “So, must Jesus no longer reign? Is Jesus no longer God? Rome has lost the Faith. Rome is in apostasy. We can no longer trust this lot!” To the Cardinal, he said:

“Eminence, even if you give us everything–a bishop, some autonomy from the bishops, the 1962 liturgy, allow us to continue our seminaries–we cannot work together because we are going in different directions. You are working to dechristianize society and the Church, and we are working to Christianize them.

“For us, our Lord Jesus Christ is everything. He is our life. The Church is our Lord Jesus Christ; the priest is another Christ; the Mass is the triumph of Jesus Christ on the cross; in our seminaries everything tends towards the reign of our Lord Jesus Christ. But you! You are doing the opposite: you have just wanted to prove to me that our Lord Jesus Christ cannot, and must not, reign over society.

Recounting this incident, the Archbishop described the Cardinal’s attitude: “Motionless, he looked at me, his eyes expressionless, as if I had just suggested something incomprehensible or unheard of.” Then Ratzinger tried to argue that “the Church can still say whatever she wants to the State,” while Lefebvre, the intuitive master of Catholic metaphysics, did not lose sight of the true end of human societies: the Reign of Christ.” Fr. de Tinguy hit the nail on the head when he said of Marcel Lefebvre: “His faith defies those who love theological quibbles.” (His Excellency Bishop Bernard Tissier de Mallerais, The Biography of Marcel Lefebvre, Kansas City, Missouri: Angelus Press, 2004, pp. 547-548.) 

Leaving aside the late Archbishop Lefebvre’s refusal to recognize that apostates are not members of the Catholic Church, from which one falls as a member if embraces, no less articulates and publicly propagates heresies and errors condemned by true popes and/or our twenty legitimate general councils, this exchange demonstrates clearly that Joseph Alois Ratzinger is simply incapable of admitting that the godlessness of modern society is the direct result of the Protestant Revolution and of Judeo-Masonry. There is no middle ground between light and darkness, truth and error, Christ and Belial.

Pope Leo XIII made this clear in Custodi di Quella Fede, December 8, 1892:

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolutionThese men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

The civil state has the positive obligation to recognize Christ the King and to be obedient to Holy Mother Church in all that pertains to the good of souls without any exception whatsoever, a truth that was summarized very clearly by Pope Saint Pius X in Vehementer Nos, February 11, 1906:

That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man’s eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man’s supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. The same thesis also upsets the order providentially established by God in the world, which demands a harmonious agreement between the two societies. Both of them, the civil and the religious society, although each exercises in its own sphere its authority over them. It follows necessarily that there are many things belonging to them in common in which both societies must have relations with one another. Remove the agreement between Church and State, and the result will be that from these common matters will spring the seeds of disputes which will become acute on both sides; it will become more difficult to see where the truth lies, and great confusion is certain to arise. Finally, this thesis inflicts great injury on society itself, for it cannot either prosper or last long when due place is not left for religion, which is the supreme rule and the sovereign mistress in all questions touching the rights and the duties of men. Hence the Roman Pontiffs have never ceased, as circumstances required, to refute and condemn the doctrine of the separation of Church and State. (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)

The fact that the conditions favorable to a Catholic state do not exist at this time does nothing to detract from the immutability of the Catholic teaching explicated so clearly by Pope Saint Pius X.

Indeed, the fact that the conditions favorable to a Catholic state do not exist at this time is the result of the proliferation of a deliberate, planned attack by the adversary himself upon it by using the combined, interrelated errors of Protestantism and Judeo-Masonry to uproot the Holy Cross as the foundation of personal and social order in Europe and to make sure it was not the foundation of such order here in the United States of America.

Father Denis Fahey made this exact point in The Mystical Body of Christ in the Modern World:

By the grace of the Headship of the Mystical Body, our Lord Jesus Christ is both Priest and King of redeemed mankind and, as such, exercises a twofold influence upon us. Firstly, as a Priest, He communicates to us the supernatural life of grace by which we, while ever remaining distinct from God, can enter into the vision and love of the Blessed Trinity. We can thus become one with God, not, of course, in the order of substance or being, but in the order of operation, of the immaterial union of vision and love. The Divine Nature is the principle of the Divine Vision and Love, and by grace we are ‘made partakers of the Divine Nature.’ This pure Catholic doctrine is infinitely removed from Masonic pantheism. Secondly, as King, our Lord exercises an exterior influence on us by His government of us. As King, He guides and directs us socially and individually, in order to dispose all things for the reception of the Supernatural Life which He, as Priest, confers.

Society had been organized in the thirteenth century and even down to the sixteenth, under the banner of Christ the King. Thus, in spite of deficiencies and imperfections, man’s divinization, through the Life that comes from the sacred Humanity of Jesus, was socially favoured. Modern society, under the influence of Satan, was to be organized on the opposite principle, namely, that human nature is of itself divine, that man is God, and, therefore, subject to nobody. Accordingly, when the favourable moment had arrived, the Masonic divnization of human nature found its expression in the Declaration of the Rights of Man in 1789The French Revolution ushered in the struggle for the complete organization of the world around the new divinity–Humanity. In God’s plan, the whole organization of a country is meant to aid the development of a country is meant to aid the development of the true personality of the citizens through the Mystical Body of Christ. Accordingly, the achievement of true liberty for a country means the removal of obstacles to the organized social acceptance of the Divine Plan. Every revolution since 1789 tends, on the contrary, to the rejection of that plan, and therefore to the enthronement of man in the place of God. The freedom at which the spirit of the revolution aims is that absolute independence which refuses submission to any and every order. It is the spirit breathed by the temptation of the serpent: ‘For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as gods, knowing good and evil.’ Man decided then that he would himself lay down the order of good and evil in the place of God; then and now it is the same attitude. (Father Denis Fahey, The Mystical Body of Christ in the Modern World, p. 27.)   

The civil state has an obligation to recognize the true Faith and to pursue the common temporal good in light of man’s Last End: the possession of the glory of the Beatific Vision of Father, Son and Holy Ghost in Heaven for all eternity. This obligation is immutable even though the anti-Incarnational civil state of Modernity is founded in a revolution against it. That which is true does not cease being true simply because men reject it and then base their social structures upon its rejection.

While it is true that Holy Mother Church accommodates herself to the actual situations in which her children live, exhorting them to make use of existing laws to their benefit and thus to the good of souls, she never ceases to proclaim the truth even when men reject it.

Although the counterfeit church of conciliarism has embraced the falsehood of a “healthy secularity,” the Catholic Church has taught from time immemorial that those who exercise authority in a civil government have an obligation to subordinate all things that pertain to the good of souls to the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to the Catholic Church for Its eternal safekeeping and infallible explication. Yes, I well understand that even most Catholics, no less thorough-going naturalists or agnostics or atheists, find this to be utter madness to the point of frothing at the mouth as though they are suffering from hydrophobia.

It is nevertheless the case that the Catholic Church has indeed condemned the separation of Church and State has she has insisted that she has the authority from her Invisible Head and Divine Bridegroom, Our Blessed Lord and Saviour Jesus Christ, to interpose herself with civil officials in grave matters pertaining to the eternal good of souls after–and only after–the exhausting of her Indirect Power of teaching and preaching and exhortation Pope Leo XIII, writing in Immortale Dei, November 1, 1885, made it abundantly clear that the civil state has an obligation to subordinate itself in all that pertains to the good of souls to the true religion:

As a consequence, the State, constituted as it is, is clearly bound to act up to the manifold and weighty duties linking it to God, by the public profession of religion. Nature and reason, which command every individual devoutly to worship God in holiness, because we belong to Him and must return to Him, since from Him we came, bind also the civil community by a like law. For, men living together in society are under the power of God no less than individuals are, and society, no less than individuals, owes gratitude to God who gave it being and maintains it and whose everbounteous goodness enriches it with countless blessings. Since, then, no one is allowed to be remiss in the service due to God, and since the chief duty of all men is to cling to religion in both its teaching and practice-not such religion as they may have a preference for, but the religion which God enjoins, and which certain and most clear marks show to be the only one true religion — it is a public crime to act as though there were no GodSo, too, is it a sin for the State not to have care for religion as a something beyond its scope, or as of no practical benefit; or out of many forms of religion to adopt that one which chimes in with the fancy; for we are bound absolutely to worship God in that way which He has shown to be His will. All who rule, therefore, would hold in honor the holy name of God, and one of their chief duties must be to favor religion, to protect it, to shield it under the credit and sanction of the laws, and neither to organize nor enact any measure that may compromise its safety. This is the bounden duty of rulers to the people over whom they rule. For one and all are we destined by our birth and adoption to enjoy, when this frail and fleeting life is ended, a supreme and final good in heaven, and to the attainment of this every endeavor should be directed. Since, then, upon this depends the full and perfect happiness of mankind, the securing of this end should be of all imaginable interests the most urgent. Hence, civil society, established for the common welfare, should not only safeguard the wellbeing of the community, but have also at heart the interests of its individual members, in such mode as not in any way to hinder, but in every manner to render as easy as may be, the possession of that highest and unchangeable good for which all should seek. Wherefore, for this purpose, care must especially be taken to preserve unharmed and unimpeded the religion whereof the practice is the link connecting man with God. (Pope Leo XIII, Immortale Dei, November 1, 1885.) 

Meaning quite explicitly to belabor this point, the antipope emeritus who bemoaned the loss of God in society has always celebrated the separation of Church and State, doing so on May 10, 2010, in Portugal, in direct, open contradiction of Pope Saint Pius X’s condemnation of this separation in Portugal:

From a wise vision of life and of the world, the just ordering of society follows. Situated within history, the Church is open to cooperating with anyone who does not marginalize or reduce to the private sphere the essential consideration of the human meaning of life. The point at issue is not an ethical confrontation between a secular and a religious system, so much as a question about the meaning that we give to our freedom. What matters is the value attributed to the problem of meaning and its implication in public life. By separating Church and State, the Republican revolution which took place 100 years ago in Portugal, opened up a new area of freedom for the Church, to which the two concordats of 1940 and 2004 would give shape, in cultural settings and ecclesial perspectives profoundly marked by rapid change. For the most part, the sufferings caused by these transformations have been faced with courage. Living amid a plurality of value systems and ethical outlooks requires a journey to the core of one’s being and to the nucleus of Christianity so as to reinforce the quality of one’s witness to the point of sanctity, and to find mission paths that lead even to the radical choice of martyrdom. (Official Reception at Lisbon Portela International Airport, Tuesday, May 11, 2010.)


“By separating Church and State, the Republican revolution which took place 100 years ago in Portugal, opened up a new area of freedom for the Church”?

Pluralism strengthens sanctity within the soul?

Guess again.

Pope Saint Pius X specifically condemned the very separation of Church and State in Portugal that Joseph Ratzinger/Benedict XVI praised on May 11, 2010:

2. Whilst the new rulers of Portugal were affording such numerous and awful examples of the abuse of power, you know with what patience and moderation this Apostolic See has acted towards them. We thought that We ought most carefully to avoid any action that could even have the appearance of hostility to the Republic. For We clung to the hope that its rulers would one day take saner counsels and would at length repair, by some new agreement, the injuries inflicted on the Church. In this, however, We have been altogether disappointed, for they have now crowned their evil work by the promulgation of a vicious and pernicious Decree for the Separation of Church and State. But now the duty imposed upon Us by our Apostolic charge will not allow Us to remain passive and silent when so serious a wound has been inflicted upon the rights and dignity of the Catholic religion. Therefore do We now address you, Venerable Brethren, in this letter and denounce to all Christendom the heinousness of this deed.

3. At the outset, the absurd and monstrous character of the decree of which We speak is plain from the fact that it proclaims and enacts that the Republic shall have no religion, as if men individually and any association or nation did not depend upon Him who is the Maker and Preserver of all things; and then from the fact that it liberates Portugal from the observance of the Catholic religion, that religion, We say, which has ever been that nation’s greatest safeguard and glory, and has been professed almost unanimously by its people. So let us take it that it has been their pleasure to sever that close alliance between Church and State, confirmed though it was by the solemn faith of treaties. Once this divorce was effected, it would at least have been logical to pay no further attention to the Church, and to leave her the enjoyment of the common liberty and rights which belong to every citizen and every respectable community of peoples. Quite otherwise, however, have things fallen out. This decree bears indeed the name of Separation, but it enacts in reality the reduction of the Church to utter want by the spoliation of her property, and to servitude to the State by oppression in all that touches her sacred power and spirit. (Pope Saint Pius X, Iamdudum, May 24, 1911.)

“Gay marriage” and the surgical execution of children were already “legal” in Portugal when Ratzinger/Benedict XVI visited in 2010. Some “new area of freedom for the Church,” eh?

Well, the same true is Ireland.

Pope Leo XIII, writing in Tametsi Futurus Prospicentibus, November 1, 1900, noted the following about the consequences of nations rejecting the Social Reign of Christ the King:

From this it may clearly be seen what consequences are to be expected from that false pride which, rejecting our Saviour’s Kingship, places man at the summit of all things and declares that human nature must rule supreme. And yet, this supreme rule can neither be attained nor even defined. The rule of Jesus Christ derives its form and its power from Divine Love: a holy and orderly charity is both its foundation and its crown. Its necessary consequences are the strict fulfilment of duty, respect of mutual rights, the estimation of the things of heaven above those of earth, the preference of the love of God to all things. But this supremacy of man, which openly rejects Christ, or at least ignores Him, is entirely founded upon selfishness, knowing neither charity nor selfdevotion. Man may indeed be king, through Jesus Christ: but only on condition that he first of all obey God, and diligently seek his rule of life in God’s law. By the law of Christ we mean not only the natural precepts of morality and the Ancient Law, all of which Jesus Christ has perfected and crowned by His declaration, explanation and sanction; but also the rest of His doctrine and His own peculiar institutions. Of these the chief is His Church. Indeed whatsoever things Christ has instituted are most fully contained in His Church. Moreover, He willed to perpetuate the office assigned to Him by His Father by means of the ministry of the Church so gloriously founded by Himself. On the one hand He confided to her all the means of men’s salvation, on the other He most solemnly commanded men to be subject to her and to obey her diligently, and to follow her even as Himself: “He that heareth you, heareth Me; and he that despiseth you, despiseth Me” (Luke x, 16). Wherefore the law of Christ must be sought in the Church. Christ is man’s “Way”; the Church also is his “Way”-Christ of Himself and by His very nature, the Church by His commission and the communication of His power. Hence all who would find salvation apart from the Church, are led astray and strive in vain.

As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from “The Way.” The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. “And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him” (Daniel vii., 14). “I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession” (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God’s providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men’s minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at.  (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

It is not for nothing that the great defender of the Social Reign of Christ the King, Louis Edouard “Cardinal” Pie, who was the Bishop of Poitiers, France from from May 23, 1849, to the time of his death on May 18, 1880, wrote the following about the American and Belgian systems as expressions of the Universal Israelite Alliance as found in a book on his works by Father Father Théotimede Saint Just and translated from the French into the English by Mr. Daniel Leonardi:

In fine, Cardinal Pie insists:

“Christianity would not be divine if it were to have existence within individuals but not with regard to societies.”

Fr. de St. Just asks, in conclusion:

“Could it be proven in clearer terms that social atheism conduces to individualistic atheism?”. . . .

Neither in His Person,” Card, Pie said in a celebrated pastoral instruction, “nor in the exercise of His rights, can Jesus Christ be divided, dissolved, split up; in Him the distinction of natures and operations can never be separated or opposed; the divine cannot be incompatible to the human, nor the human to the divine. On the contrary, it is the peace, the drawing together, the reconciliation; it is the very character of union which has made the two things one: ‘He is our peace, Who hat made both one. . .’  (Eph. 2:14). This is why St. John told us: ‘every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and is now already in the world’ (1 John 4:3; cf. also 1 John 2:18, 22; 2 John: 7). “So then, Card. Pie continues, “when I hear certain talk being spread around, certain pithy statements (i.e., ‘Separation of Church and State,’ for one, and the enigmatic axiom ‘A free Church in a free State,’ for another) prevailing from day to day, and which are being introduced into the heart of societies, the dissolvent by which the world must perish, I utter this cry of alarm: Beware the Antichrist.”

Fr. de St. Just adds:

Accordingly, the Bishop of Poitiers had always fought against THE SEPARATION OF Church and State. Moreover, he opposed all separations, that of reason and faith, of nature and grace, of natural religion and revealed religion, the separation of the philosopher and the Christian, of private man and public man. He saw in all these [separations] a resurgence of Manichean dualism and he had fought all these with, the supreme argument, the law formed by Christ. Therefore, it is in all truth, writing to [Minister of the Interior] the Count of Presigny, that he could render this testimony:

‘We have nothing in common with the theorists of disunion and opposition of two orders, temporal and spiritual, natural and supernatural. We struggle, on the contrary, with all our strength against these doctrines of separation which is leading to the denial of religion itself and of revealed religion.'”

Fr. de St. Just returns at this point and introduces us to what is perhaps Msgr. Pie’s strongest language, with regard to this entire subject:

“To this doctrine of the Church, which Msgr. Pie brought to the mind of the rulers of nations, the liberals would oppose acts favoring separation.

“Certain countries, Belgium and America, for example, haven’t they proclaimed the separation of Church and State, and doesn’t the Church enjoy a more complete liberty under such a system?”

Cardinal Pie responded firmly to this question:

‘THE AMERICAN AND BELGIUM SYSTEM, this system of philosophical-political indifference, shall eternally be a bastard system” (pp. 122-124 in Fr. de St. Just’s book) (Selected Writings of Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October 2007, pp. 21-23.)

Ratzinger/Benedict, therefore, is continuing to endeavor in the utterly mad process of “discovering” the causes of problems without admitting that his own basic premises about the modern civil state and its “compatibility” with the Holy Faith and thus with the right ordering of men and their nations is not only erroneous but heretical.

Inherently Paradoxical and Contradictory: The Mind and the Writing of Joseph Alois Ratzinger

Remember, this is the same logically incoherent “thinker,” esteemed by “conservatives” and by traditionally-mind Catholics attached to the conciliar structures as a “theologian,” if not that veritable “restorer of tradition,” who has told us before he was “Pope Benedict XVI” that the Protestant and Judeo-Masonic Novus Ordo liturgical service represented a rupture with the past before asserting as “Pope Benedict XVI” that no such rupture had taken place:

What happened after the Council was something else entirely: in the place of liturgy as the fruit of development came fabricated liturgyWe abandoned the organic, living process of growth and development over centuries, and replaced itas in a manufacturing process–with a fabrication, a banal on-the-spot product. Gamber, with the vigilance of a true prophet and the courage of a true witness, opposed this falsification, and thanks to his incredibly rich knowledge, indefatigably taught us about the living fullness of a true liturgy. As a man who knew and loved history, he showed us the multiple forms and paths of liturgical development; as a man who looked at history form the inside, he saw in this development and its fruit the intangible reflection of the eternal liturgy, that which is not the object of our action but which can continue marvelously to mature and blossom if we unite ourselves intimately with its mystery. (Joseph “Cardinal” Ratzinger, Preface to the French language edition of Monsignor Klaus Gamber’s The Reform of the Roman Liturgy.)

The prohibition of the missal that was now decreed, a missal that had known continuous growth over the centuries, starting with the sacramentaries of the ancient Church, introduced a breach into the history of the liturgy whose consequences could only be tragic. It was reasonable and right of the Council to order a revision of the missal such as had often taken place before and which this time had to be more thorough than before, above all because of the introduction of the vernacular.

But more than this now happened: the old building was demolished, and another was built, to be sure largely using materials from the previous one and even using the old building plans. There is no doubt that this new missal in many respects brought with it a real improvement and enrichment; but setting it as a new construction over against what had grown historically, forbidding the results of this historical growth. thereby makes the liturgy appear to be no longer living development but the produce of erudite work and juridical authority; this has caused an enormous harm. For then the impression had to emerge that liturgy is something “made”, not something given in advance but something lying without our own power of decision. (Joseph “Cardinal” Ratzinger, Milestones.)

In the history of the liturgy there is growth and progress, but no rupture. (Joseph Ratzinger/Benedict XVI, Explanatory Letter on “Summorum Pontificum,” July 7, 2007.)

One who has a mind so filled with the sort of contradictions and paradoxes cannot see, no less admit, that the crises afflicting the world are the result of the apostasies, heresies and errors of Modernity with which his own false religious sect has made its “official reconciliation.” It is no accident that the licentiousness of men since the 1960s has been made worse by the sacramental barrenness of the conciliar liturgical rites and by the corruption of the young by means of the sort of explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments that the antipope emeritus believes, correctly, is responsible for the corruption of the young in “public education.” He cannot see that there is a connection between the gestalt, if you will, of the “Second” Vatican Council and the windows that were “opened to the world” by Angelo Roncalli/John XXIII.

Refusing to Consider the Consequences of the Protestant Revolution and of Judeo-Masonry in the World and in the Conciliar Sect

Ratzinger/Benedict is so disconnected from reality that he does not realize that the seeds for the licentiousness he decries were planted long before they had flower in the age of the “flower people” in the 1960s by the ancient enemies of Christ the King and His true Church, a phenomenon that Pope Leo XIII noted and denounced in Humanum Genus, April 20, 1884:

But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are — the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.

When this greatest fundamental truth has been overturned or weakened, it follows that those truths, also, which are known by the teaching of nature must begin to fall — namely, that all things were made by the free will of God the Creator; that the world is governed by Providence; that souls do not die; that to this life of men upon the earth there will succeed another and an everlasting life.

When these truths are done away with, which are as the principles of nature and important for knowledge and for practical use, it is easy to see what will become of both public and private morality. We say nothing of those more heavenly virtues, which no one can exercise or even acquire without a special gift and grace of God; of which necessarily no trace can be found in those who reject as unknown the redemption of mankind, the grace of God, the sacraments, and the happiness to be obtained in heaven. We speak now of the duties which have their origin in natural probity. That God is the Creator of the world and its provident Ruler; that the eternal law commands the natural order to be maintained, and forbids that it be disturbed; that the last end of men is a destiny far above human things and beyond this sojourning upon the earth: these are the sources and these the principles of all justice and morality.

If these be taken away, as the naturalists and Freemasons desire, there will immediately be no knowledge as to what constitutes justice and injustice, or upon what principle morality is founded. And, in truth, the teaching of morality which alone finds favor with the sect of Freemasons, and in which they contend that youth should be instructed, is that which they call “civil,” and “independent,” and “free,” namely, that which does not contain any religious belief. But, how insufficient such teaching is, how wanting in soundness, and how easily moved by every impulse of passion, is sufficiently proved by its sad fruits, which have already begun to appear. For, wherever, by removing Christian education, this teaching has begun more completely to rule, there goodness and integrity of morals have begun quickly to perish, monstrous and shameful opinions have grown up, and the audacity of evil deeds has risen to a high degree. All this is commonly complained of and deplored; and not a few of those who by no means wish to do so are compelled by abundant evidence to give not infrequently the same testimony.

Moreover, human nature was stained by original sin, and is therefore more disposed to vice than to virtue. For a virtuous life it is absolutely necessary to restrain the disorderly movements of the soul, and to make the passions obedient to reason. In this conflict human things must very often be despised, and the greatest labors and hardships must be undergone, in order that reason may always hold its sway. But the naturalists and Freemasons, having no faith in those things which we have learned by the revelation of God, deny that our first parents sinned, and consequently think that free will is not at all weakened and inclined to evil. On the contrary, exaggerating rather the power and the excellence of nature, and placing therein alone the principle and rule of justice, they cannot even imagine that there is any need at all of a constant struggle and a perfect steadfastness to overcome the violence and rule of our passions.

Wherefore we see that men are publicly tempted by the many allurements of pleasure; that there are journals and pamphlets with neither moderation nor shame; that stage-plays are remarkable for license; that designs for works of art are shamelessly sought in the laws of a so-called verism; that the contrivances of a soft and delicate life are most carefully devised; and that all the blandishments of pleasure are diligently sought out by which virtue may be lulled to sleep. Wickedly, also, but at the same time quite consistently, do those act who do away with the expectation of the joys of heaven, and bring down all happiness to the level of mortality, and, as it were, sink it in the earth. Of what We have said the following fact, astonishing not so much in itself as in its open expression, may serve as a confirmation. For, since generally no one is accustomed to obey crafty and clever men so submissively as those whose soul is weakened and broken down by the domination of the passions, there have been in the sect of the Freemasons some who have plainly determined and proposed that, artfully and of set purpose, the multitude should be satiated with a boundless license of vice, as, when this had been done, it would easily come under their power and authority for any acts of daring. (Pope Leo XIII, Humanum Genus, April 20, 1884.)

What happened in the 1960s did not just occur overnight. Yet it is that the twisted, convoluted mind of Joseph Alois Ratzinger cannot see nor accept the simple truth that Catholicism is the sole foundation of sanctity within the human soul and hence of order within civil society, which is why he must blather ad infinitum about the existence of problems whose root causes he simply cannot identify as to do so would be to admit that his rejection of the “Second” Vatican Council which he helped to plan, guide and bring to fruition.

Unlike the dogmatic evolutionist from Bavaria, Father Edward Cahill, S.J., saw how the synagogue and the lodge were working together to produce a society preoccupied with the pursuit of material and carnal pleasure:

This intimate connexion between the two powers [Freemasonry and Cabalistic Judaism] [writes R. Lambelin] is becoming so evident that there is no longer any attempt made to deny it. The Jewish lodges of B’ne Berith, which originated in the English-speaking countries, have swarmed all over Europe, and even into Asia; and they assume the leadership of control in the whole Masonic organization. Under cover of Theosophy a new religion, which is specifically Jewish, though enveloped in a nebulous mist that obscures its character, is bidding fair to take the place of the traditional Christian belief which it flatters, and insensibly destroys.

Finally, the history of the Jews of Europe during the past three or four centuries is suggestive in this connection. The emancipation of the Jews and the unprecedented growth of the influence and power of the great Jewish financiers have synchronized with the rise and growth of the Masonic movement of the past two centuries.

Up to the sixteenth century the Jews were excluded from practically all the Christian States of Europe. With the rise of Humanism, however, in the fifteenth century, and the accentuation of the other causes that finally led to the break up of Christendom, the Jews managed to improve their position. They gradually gained readmittance, sometimes covert, sometimes openly avowed, into most of the countries from which they had been excluded. But although they were allowed to live under the protection of the laws, they were not accorded full civic rights in any of the Christian States. They engaged in trade and carried on usury, by means of which they frequently acquired immense wealth. But they were not permitted to hold public offices, and were treated as aliens. They lived usually in ghettos, apart from the Christian community.

After the Protestant revolt, and especially under the influence of the Calvinistic sections of Protestantism, such as the Huguenots in France, the Puritans in Britain, and the Dutch and Swiss Calvinists, the position of the Jews gradually improved more and more. Finally, with the rise of the Liberalism of the eighteenth century, which was fostered and promoted by Masonic influence, the Jews were accorded full rights of citizenship, first in France and then, owing to the expansion of the French Napoleonic Empire, in nearly every country of Europe and America. In France the Jews were enfranchised in 1791 at the instance of the Jacobins, the most aggressive and militant of the anti-Christian Masonic organizations of that time. Ever since that time, with the exception, perhaps, of the early Napoleonic period, the Masonic Jews and the Masonic societies have dominated the public life of France, whose anti-clericalism, secularism, and divorce-laws have mostly been inspired from that source. Roumania, where the Jews did not possess the full rights of citizenship, and were precluded from acquiring property in land was forced by Bismarck (author of the Kulturcamp, and closely identified with Freemasonry of the most extreme type) at the Congress of Berlin (1878) to grant them full civic rights. At the Peace of Paris (1918-1919) Poland was forced, in the same way, to grant such privileges to the Jews living within her borders as almost to constitute the Jewish colony a kind of State within the State. At the same Congress the Jewish leaders were accorded practical control of Palestine as a quasi-independent or incipient Jewish State under the protection of Britain. Today Jewish financial and political power is especially felt in the countries which have fallen most completely under the influence of Freemasonry and un-Christian Liberalism, such as the United States of America, England, France, Germany, Russia, Roumania, etc. (Father Edward Cahill, S.J., Freemasonry and the anti-Christian Movement, Second Edition, Revised and Enlarged, published originally by M. H. Gill and Son, Ltd., in Dublin, Ireland, 1930, and republished by Kessinger Legacy Reprints, pp. 91-95.)

In other words, everything that Joseph Alois Ratzinger/Benedict XVI decried as having been of a relatively recent vintage was the work, proximately speaking, of diabolical forces that were given the “religious liberty” by the anti-Incarnational civil state of Modernity to spread poisons aplenty in an unrestrained manner. And it is no wonder that the sodomites gained such a foothold within the conciliar hierarchy, presbyterate and religious communities as the “pope” who believed in the “pleasant side of man,” Giovanni Battista Enrico Antonio Maria Montini/Paul VI, was himself a sodomite and made sure to fill the ranks of his hierarchy with fellow perverts, who, of course, went to great lengths to recruit, promote and protect their own fellow-travelers. If Ratzinger/Benedict wants to understand how this scenario, which certainly had antecedent roots before the “Second” Vatican Council but became far more pronounced during Montini’s time and thereafter, it would be good for him to read Mrs. Randy Engel’s The Rite of Sodomy, wherein he gets a brief mention near the book’s end along with his brother Georg.

A Dogmatic Evolutionist Denounces Moral Relativism

A final area of incongruity in Ratzinger/Benedict’s recent “letter” concerns complaint about theologians in the 1960s and thereafter who sought to relativize morality as a matter of conscience uninformed by the Catholic Church’s magisterium. Although the antipope emeritus makes a valid point in this regard, he does not comprehend that he is the greatest theological relativist of them all:

In moral theology, however, another question had meanwhile become pressing: The hypothesis that the Magisterium of the Church should have final competence (“infallibility”) only in matters concerning the faith itself gained widespread acceptance; (in this view) questions concerning morality should not fall within the scope of infallible decisions of the Magisterium of the Church. There is probably something right about this hypothesis that warrants further discussionBut there is a minimum set of morals which is indissolubly linked to the foundational principle of faith and which must be defended if faith is not to be reduced to a theory but rather to be recognized in its claim to concrete life.

All this makes apparent just how fundamentally the authority of the Church in matters of morality is called into question. Those who deny the Church a final teaching competence in this area force her to remain silent precisely where the boundary between truth and lies is at stake. (Antipope Benedict XVI, Thoughts on Abuse Crisis.)

Ratzinger’s mind is a mess.

Ratzinger simultaneously states that not all matters of morality fall within the “scope of the infallible decisions of the Magisterium of the Church,” something that is says is “probably right,” and that contemporary theologians call into question the Church’s authority in matters of morality.

To quote from the article cited earlier in this commentary: “Huh?”

Holy Mother Church cannot err on matters of Faith and Morals, and although morality can be known, albeit imperfectly, because of fallen human nature, by the light of reason unaided by Divine Revelation, she alone is the authoritative interpreter and infallible teacher of the Natural Law. The [First] Vatican Council’s Dogmatic Constitution on the Church [Pastor Aeternus] July 18, 1870:

Wherefore we teach and declare that, by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that this jurisdictional power of the Roman pontiff is both episcopal and immediate.

Both clergy and faithful, of whatever rite and dignity, both singly and collectively, not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this In this way, by unity with the Roman pontiff in communion and in profession of the same faith , the church of Christ becomes one flock under one supreme shepherd [50] .

This is the teaching of the catholic truth, and no one can depart from it without endangering his faith and salvation. . . .

So, then, if anyone says that the Roman pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the churches and over all and each of the pastors and faithful: let him be anathema. (Pastor Aeternus, July 18, 1870.)

Holy Mother Church, guided infallibly by the Third Person of the Most Blessed Trinity, God the Holy Ghost, cannot err on any matter of Faith and Morals. Ever.

Pope Pius XI, writing in Divini Illius Magistri, December 31, 1929, explained that the Church has never asserted that morality belongs exclusively to her, only that is belongs wholly and authoritatively to her, meaning that no one else is vested with the authority from God to contest a decision of the Catholic Church on moral theology:

18. Hence it is that in this proper object of her mission, that is, “in faith and morals, God Himself has made the Church sharer in the divine magisterium and, by a special privilege, granted her immunity from error; hence she is the mistress of men, supreme and absolutely sure, and she has inherent in herself an inviolable right to freedom in teaching.'[10] By necessary consequence the Church is independent of any sort of earthly power as well in the origin as in the exercise of her mission as educator, not merely in regard to her proper end and object, but also in regard to the means necessary and suitable to attain that end. Hence with regard to every other kind of human learning and instruction, which is the common patrimony of individuals and society, the Church has an independent right to make use of it, and above all to decide what may help or harm Christian education. And this must be so, because the Church as a perfect society has an independent right to the means conducive to its end, and because every form of instruction, no less than every human action, has a necessary connection with man’s last end, and therefore cannot be withdrawn from the dictates of the divine law, of which the Church is guardian, interpreter and infallible mistress.

19. This truth is clearly set forth by Pius X of saintly memory:

Whatever a Christian does even in the order of things of earth, he may not overlook the supernatural; indeed he must, according to the teaching of Christian wisdom, direct all things towards the supreme good as to his last end; all his actions, besides, in so far as good or evil in the order of morality, that is, in keeping or not with natural and divine law, fall under the judgment and jurisdiction of the Church.

20. It is worthy of note how a layman, an excellent writer and at the same time a profound and conscientious thinker, has been able to understand well and express exactly this fundamental Catholic doctrine:

The Church does not say that morality belongs purely, in the sense of exclusively, to her; but that it belongs wholly to her. She has never maintained that outside her fold and apart from her teaching, man cannot arrive at any moral truth; she has on the contrary more than once condemned this opinion because it has appeared under more forms than one. She does however say, has said, and will ever say, that because of her institution by Jesus Christ, because of the Holy Ghost sent her in His name by the Father, she alone possesses what she has had immediately from God and can never lose, the whole of moral truth, omnem veritatem, in which all individual moral truths are included, as well those which man may learn by the help of reason, as those which form part of revelation or which may be deduced from it. (Pope Pius XI, Divini Illius Magistri, December 31, 1929.)

There was thus no need, as Ratzinger/Benedict contended in his recent letter, for Karol Josef Wojtyla/John Paul II to have to “recapture” the non-Biblical roots of morality in Veritatis Splendor, August 6, 1993, if Father Joseph Alois Ratzinger and others of his ilk had not rejected the Scholasticism of Saint Thomas Aquinas as part of the “new theology” that had been condemned by Pope Pius XII in Humani Generis, August 12, 1950. Ratzinger has always hated Scholasticism, adopting as his own the Lutheran falsehood that the official philosophy of the Catholic Church had “obscured” the supposedly “true” meaning of Sacred Scripture and the Church Fathers and substituted a more “formalized,” “cold” and “impersonal” theology that left no room for “development” and “progress.” This hatred of Scholasticism caused Ratzinger to embrace the “new theology’s” repackaged heresy of dogmatic evolutionism, which he expressed as Father Joseph Ratzinger, as Joseph “Cardinal” Ratzinger as “Pope” Benedict XVI:

1971: “In theses 10-12, the difficult problem of the relationship between language and thought is debated, which in post-conciliar discussions was the immediate departure point of the dispute. 

The identity of the Christian substance as such, the Christian ‘thing’ was not directly … censured, but it was pointed out that no formula, no matter how valid and indispensable it may have been in its time, can fully express the thought mentioned in it and declare it unequivocally forever, since language is constantly in movement and the content of its meaning changes.” (Fr. Ratzinger: Dogmatic formulas must always change.)

1990: “The text [of the document Instruction on the Theologian’s Ecclesial Vocation] also presents the various types of bonds that rise from the different degrees of magisterial teaching. It affirms – perhaps for the first time with this clarity – that there are decisions of the magisterium that cannot be the last word on the matter as such, but are, in a substantial fixation of the problem, above all an expression of pastoral prudence, a kind of provisional disposition. The nucleus remains valid, but the particulars, which the circumstances of the times influenced, may need further correction.

In this regard, one may think of the declarations of Popes in the last century [19th century] about religious liberty, as well as the anti-Modernist decisions at the beginning of this century, above all, the decisions of the Biblical Commission of the time [on evolutionism]. As a cry of alarm in the face of hasty and superficial adaptations, they will remain fully justified. A personage such as Johann Baptist Metz said, for example, that the Church’s anti-Modernist decisions render the great service of preserving her from falling into the liberal-bourgeois world. But in the details of the determinations they contain, they became obsolete after having fulfilled their pastoral mission at their proper time

(Joseph Ratzinger, “Instruction on the Theologian’s Ecclesial Vocation,” published with the title “Rinnovato dialogo fra Magistero e Teologia,” in L’Osservatore Romano, June 27, 1990, p. 6, cited at Card. Ratzinger: The teachings of the Popes against Modernism are obsolete)

Secondly, it was necessary to give a new definition to the relationship between the Church and the modern State that would make room impartially for citizens of various religions and ideologies, merely assuming responsibility for an orderly and tolerant coexistence among them and for the freedom to practise their own religion.

Thirdly, linked more generally to this was the problem of religious tolerance – a question that required a new definition of the relationship between the Christian faith and the world religions. In particular, before the recent crimes of the Nazi regime and, in general, with a retrospective look at a long and difficult history, it was necessary to evaluate and define in a new way the relationship between the Church and the faith of Israel.

These are all subjects of great importance – they were the great themes of the second part of the Council – on which it is impossible to reflect more broadly in this context. It is clear that in all these sectors, which all together form a single problem, some kind of discontinuity might emerge. Indeed, a discontinuity had been revealed but in which, after the various distinctions between concrete historical situations and their requirements had been made, the continuity of principles proved not to have been abandoned. It is easy to miss this fact at a first glance.

It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church’s decisions on contingent matters – for example, certain practical forms of liberalism or a free interpretation of the Bible – should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itselfIt was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.  

On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change.

Basic decisions, therefore, continue to be well-grounded, whereas the way they are applied to new contexts can change. Thus, for example, if religious freedom were to be considered an expression of the human inability to discover the truth and thus become a canonization of relativism, then this social and historical necessity is raised inappropriately to the metaphysical level and thus stripped of its true meaning. Consequently, it cannot be accepted by those who believe that the human person is capable of knowing the truth about God and, on the basis of the inner dignity of the truth, is bound to this knowledge.

It is quite different, on the other hand, to perceive religious freedom as a need that derives from human coexistence, or indeed, as an intrinsic consequence of the truth that cannot be externally imposed but that the person must adopt only through the process of conviction.

The Second Vatican Council, recognizing and making its own an essential principle of the modern State with the Decree on Religious Freedomhas recovered the deepest patrimony of the Church. By so doing she can be conscious of being in full harmony with the teaching of Jesus himself (cf. Mt 22: 21), as well as with the Church of the martyrs of all time. The ancient Church naturally prayed for the emperors and political leaders out of duty (cf. I Tm 2: 2); but while she prayed for the emperors, she refused to worship them and thereby clearly rejected the religion of the State.

The martyrs of the early Church died for their faith in that God who was revealed in Jesus Christ, and for this very reason they also died for freedom of conscience and the freedom to profess one’s own faith – a profession that no State can impose but which, instead, can only be claimed with God’s grace in freedom of conscience. A missionary Church known for proclaiming her message to all peoples must necessarily work for the freedom of the faith. She desires to transmit the gift of the truth that exists for one and all(Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005.)

What was that Pope Pius XII wrote in Humani Generis about how the “new theologians” deny that the true meaning of doctrines may be known and understood with metaphysical certitude?

Let me remind you:

34. It is not surprising that these new opinions endanger the two philosophical sciences which by their very nature are closely connected with the doctrine of faith, that is, theodicy and ethics; they hold that the function of these two sciences is not to prove with certitude anything about God or any other transcendental being, but rather to show that the truths which faith teaches about a personal God and about His precepts, are perfectly consistent with the necessities of life and are therefore to be accepted by all, in order to avoid despair and to attain eternal salvation. All these opinions and affirmations are openly contrary to the documents of Our Predecessors Leo XIII and Pius X, and cannot be reconciled with the decrees of the Vatican Council. It would indeed be unnecessary to deplore these aberrations from the truth, if all, even in the field of philosophy, directed their attention with the proper reverence to the Teaching Authority of the Church, which by divine institution has the mission not only to guard and interpret the deposit of divinely revealed truth, but also to keep watch over the philosophical sciences themselves, in order that Catholic dogmas may suffer no harm because of erroneous opinions. (Pope Pius XII, Humani Generis, August 12, 1950.)

For the likes of men such as the conciliar revolutionaries to be correct, the Third Person of the Most Blessed Trinity not only hid the true meaning of doctrines for over nineteen hundred years, He permitted true popes and the Fathers of Holy Mother Church’s twenty true general councils to condemn propositions that have, we are supposed to believe, only recently been “discovered” as having been true. Blasphemous and heretical.

Pope Pius XII also reiterated that, contrary to the implication contained in Ratzinger’s letter, every Catholic must accept all that Holy Mother Church teaches on Faith and Morals without any reservation, objection or qualification:

18. Unfortunately these advocates of novelty easily pass from despising scholastic theology to the neglect of and even contempt for the Teaching Authority of the Church itself, which gives such authoritative approval to scholastic theology. This Teaching Authority is represented by them as a hindrance to progress and an obstacle in the way of science. Some non Catholics consider it as an unjust restraint preventing some more qualified theologians from reforming their subject. And although this sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith — Sacred Scripture and divine Tradition — to be preserved, guarded and interpreted, still the duty that is incumbent on the faithful to flee also those errors which more or less approach heresy, and accordingly “to keep also the constitutions and decrees by which such evil opinions are proscribed and forbidden by the Holy See,”[2] is sometimes as little known as if it did not exist. What is expounded in the Encyclical Letters of the Roman Pontiffs concerning the nature and constitution of the Church, is deliberately and habitually neglected by some with the idea of giving force to a certain vague notion which they profess to have found in the ancient Fathers, especially the Greeks. The Popes, they assert, do not wish to pass judgment on what is a matter of dispute among theologians, so recourse must be had to the early sources, and the recent constitutions and decrees of the Teaching Church must be explained from the writings of the ancients.

19. Although these things seem well said, still they are not free from error. It is true that Popes generally leave theologians free in those matters which are disputed in various ways by men of very high authority in this field; but history teaches that many matters that formerly were open to discussion, no longer now admit of discussion.

20. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: “He who heareth you, heareth me”;[3] and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the same Pontiffs, cannot be any longer considered a question open to discussion among theologians.

21. It is also true that theologians must always return to the sources of divine revelation: for it belongs to them to point out how the doctrine of the living Teaching Authority is to be found either explicitly or implicitly in the Scriptures and in Tradition.[4] Besides, each source of divinely revealed doctrine contains so many rich treasures of truth, that they can really never be exhausted. Hence it is that theology through the study of its sacred sources remains ever fresh; on the other hand, speculation which neglects a deeper search into the deposit of faith, proves sterile, as we know from experience. But for this reason even positive theology cannot be on a par with merely historical science. For, together with the sources of positive theology God has given to His Church a living Teaching Authority to elucidate and explain what is contained in the deposit of faith only obscurely and implicitlyThis deposit of faith our Divine Redeemer has given for authentic interpretation not to each of the faithful, not even to theologians, but only to the Teaching Authority of the Church. But if the Church does exercise this function of teaching, as she often has through the centuries, either in the ordinary or extraordinary way, it is clear how false is a procedure which would attempt to explain what is clear by means of what is obscure. Indeed the very opposite procedure must be used. Hence Our Predecessor of immortal memory, Pius IX, teaching that the most noble office of theology is to show how a doctrine defined by the Church is contained in the sources of revelation, added these words, and with very good reason: “in that sense in which it has been defined by the Church.” (Pope Pius XII, Humani Generis, August 12, 1950.)

It is laughable for a dogmatic relativist such as Ratzinger/Benedict to complain about moral relativism as the two are entirely related and dependent upon each other.          

There is one other point that needs to be made, and it is an important one.

Just as it is truly the work of the adversary to distract even believing Catholics from shutting out the world and to meditate with great fervor during Passiontide, up to and including the Paschal Triduum of Our Blessed Lord and Saviour Jesus Christ’s Passion, Death and Resurrection, by the impending release of the redacted Mueller Report and the controversy that is and will continue to surround it during this most sacred time of the year, it is also a work of the adversary to use the man who has done his bidding for him by praising false religions, entering into temples of false worship, personally esteeming the symbols of false idols with his own priestly hands and propagating Modernism’s conndemned and philospohically absurd precept of dogmatic evolutionism (repackaged as the “hermeneutic of continuity”) to undermine the immutability of dogmatic truth, which is an attack on the nature of God Himself and a work of blasphemy against God the Holy Ghost, to distract people with a “letter” that does nothing but prove himself to be impressed with his own supposed “originality” yet again. Spare us, O Lord, spare us, from such men—and from the man he praises at the end of his “letter,” Jorge Mario Bergoglio.

Azarius prayed that God would spare those who were outraged at the offenses committed against Him as follows in the lesson appointed for Holy Mass on Thursday in Passion Week:

In those days, Azaria prayed to the Lord, saying: O Lord, our God, for Your Name’s sake, do not deliver us up forever, we beseech You, or make void Your covenant. Do not take away Your mercy from us, for the sake of Abraham, Your beloved, Isaac Your servant, and Israel Your holy one, to whom You promised to multiply their offspring like the stars of heaven, or the sand on the shore of the sea. For we are reduced, O Lord, beyond any other nation, brought low everywhere in the world this day because of our sins. We have in our day no prince, prophet, or leader, no holocaust, sacrifice, oblation, or incense, no place to offer first fruits, to find favor with You. But with contrite heart and humble spirit let us be received; as though it were holocausts of rams and bullocks, or thousands of fat lambs, so let our sacrifice be in Your presence today, that it may please You; for those who trust in You cannot be put to shame. And now we follow You with our whole heart, we fear You and we pray to You. Do not let us be put to shame, but deal with us in Your kindness and great mercy. Deliver us by Your wonders, and bring glory to Your Name, O Lord: let all those be routed who inflict evils on Your servants; let them be shamed and powerless, and their strength broken; let them know that You alone are the Lord God, glorious over the whole world, O Lord, our God. (Daniel 3: 25, 34-45.)

This describes the situation that we face as true offerings of the Holy Sacrifice of the Mass are very rare and we lack the Principle of Unity represented by a true and legitimate Successor of Saint Peter to lead us with clarity and with apostolic courage and zeal for the honor and glory of the Most Blessed Trinity and the eternal salvation of souls. Holy Mother Church, the spotless mystical bride of her Divine Founder, Invisible Head and Mystical Bridegroom, is undergoing her Mystical Passion, and it is right for us to pray to be spared from this dreaful times.

Pope Saint Leo the Great, whose feast was celebrated yesterday, April 12, 2019, explained that the Catholic Church is inerrant, which means the likes of hte conciliar “popes” and their heretical teachings are to be rejected as having nothing to do with her as they are imposters, apostates, blasphemers and idolaters:

Pope Saint Leo the Great wrote much during his twenty years on the Throne of Saint Peter, including on the very nature of the papacy and about the fact that the jaws of hell will never prevail against the Catholic Church:

When the Lord, as we read in the Evangelist, asked His disciples Who did men, amid their divers speculations, believe that He, the Son of Man, was; blessed Peter answered and said Thou art the Christ, the Son of the living God. And Jesus answered and said unto him Blessed art thou, Simon Barjona for flesh and blood hath not revealed it unto thee, but My Father, Which is in heaven and I say also unto thee, that thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it; and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. Thus therefore standeth the ordinance of the Truth, and blessed Peter, abiding still that firm rock which God hath made him, hath never lost that right to rule in the Church which God hath given unto him.

In the universal Church it is Peter that doth still say every day, Thou art the Christ, the Son of the living God, and every tongue which confesseth that Jesus is Lord is taught that confession by the teaching of Peter. This is the faith that overcometh the devil and looseth the bands of his prisoners. This is the faith which maketh men free of the world and bringeth them to heaven, and the gates of hell are impotent to prevail against it. With such ramparts of salvation hath God fortified this rock, that the contagion of heresy will never be able to infect it, nor idolatry and unbelief to overcome it. This teaching it is, my dearly beloved brethren, which maketh the keeping of this Feast to-day to be our reasonable service, even the teaching which maketh you to know and honour in myself, lowly though I be, that Peter who is still entrusted with the care of all other shepherds and of all the flocks to them committed, and whose authority I have, albeit unworthy to be his heir.

When, therefore, we address our exhortations to your godly ears, believe ye that ye are hearing him speak whose office we are discharging. Yea, it is with his love for you that we warn you, and we preach unto you no other thing than that which he taught, entreating you that ye would gird up the loins of your mind and lead pure and sober lives in the fear of God. My disciples dearly beloved, ye are to me, as the disciples of the Apostle Paul were to him, (Phil. iv. 1,) a crown and a joy, if your faith, which, in the first times of the Gospel, was spoken of throughout the whole world, Rom. i. 8, abide still lovely and holy. For, albeit it behoveth the whole Church which is spread throughout all the world, to be strong in righteousness, you it chiefly becometh above all other peoples to excel in worth and godliness, whose house is built upon the very crown of the Rock of the Apostle, and whom not only hath our Lord Jesus Christ, as He hath redeemed all men, but whom also His blessed Apostle Peter hath made the foremost object of his teaching. (Pope Saint Leo the Great, as found in Matins, The Divine Office, Feast of Pope Saint Leo the Great.)

Well, it is all there, isn’t it?

One must engage in all kinds of intellectual gymnastics to believe that the contagion of heresy is not rife within the counterfeit church of conciliarism, which is why all those who are not yet convinced of the truth of our ecclesiastical situation in this time of apostasy and betrayal should re-read these words:

This is the faith which maketh men free of the world and bringeth them to heaven, and the gates of hell are impotent to prevail against it. With such ramparts of salvation hath God fortified this rock, that the contagion of heresy will never be able to infect it, nor idolatry and unbelief to overcome it. (Pope Saint Leo the Great, as found in Matins, The Divine Office, Feast of Pope Saint Leo the Great.)

The false “popes” of conciliarism have esteemed the symbols of idolaters. So have Joseph Ratzinger/Benedict XVI and “Saint John Paul II” before the latter’s own election as the head of the false conciliar sect on March 13, 2013, and Jorge Mario Bergoglio has shown repeatedly that he has no belief in the integrity of the Catholic Faith. So have his predecessors in the past sixty and one-half years.

We need to pray to Pope Saint Leo the Great drive out the Huns who occupy Rome and the institutions of the Catholic Church during this time of conciliarism.

On the Feast of the Seven Dolors of the Most Blessed Virgin Mary in Passiontide

Today is the Feast of the Seven Dolors of the Blessed Virgin Mary in Passiontide, which is why we should strive to pray the Chaplet (Rosary) of the Seven Dolors in addition to meditating upon the Sorrowful Mysteries of her Most Holy Rosary.

While it is certainly true that the heresies and errors promoted by the blasphemers who govern and constitute the counterfeit church of conciliarism have grieved Our Lady’s Sorrowful and Immaculate Heart, we should always recall that our own terrible sins have afflicted the Pure Heart of Mary as they caused her Divine Son to suffer their effects in His Sacred Humanity during her Passion and Death.

We are just two days away from Palm Sunday, which, liturgically, begins with First Vespers on Saturday, April 13, 2019, and just nine days away from Our Lord’s Easter Victory over sin and eternal death. May we cooperate with the graces won for us by Our Lord during His Passion and Death on the wood of the Holy Cross and that He sends us through the loving hands of His Most Blessed Mother, she who is the Mediatrix of All Graces, to participate in this Easter victory at our Particular Judgment as we seek to plant a few seeds for the Triumph of her Immaculate Heart in these times that He has appointed for us from all eternity to live and to work out our salvation in fear and trembling as members of His Catholic Church.

Vivat Christus RexViva Cristo Rey!

Immaculate Heart of Mary, triumph soon!

Our Lady of Fatima, 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.

Five Sorrowful Decades: Fifty Years of Paul VI’s “New Mass”

from Novus Ordo Watch

Embed from Getty Images

by Francis del Sarto

“Truly, if one of the devils in C. S. Lewis’s The Screwtape Letters had been entrusted with the ruin of the liturgy, he could not have done it better.” –Dietrich von Hildebrand

“Every sectarian who wishes to introduce a new doctrine finds himself, unfailingly, face to face with the Liturgy, which is Tradition at its strongest and best, and he cannot rest until he has silenced this voice, until he has torn up these pages which recall the faith of past centuries.” –Dom Prosper Guéranger, O.S.B.

“Let those who like myself have known and sung a Latin-Gregorian High Mass remember it if they can. Let them compare it with the Mass that we now have. Not only the words, the melodies, and some of the gestures are different. To tell the truth, it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists. It has been destroyed.” –Fr. Joseph Gelineau

“The reform of the liturgy is irreversible.” –“Pope” Francis

For the past half-century the vast majority of the 1.2 billion people identifying as Roman Catholic around the world have had as their “ordinary” form of worship a rite that would have seemed utterly alien to most of the faithful who lived in the nearly two millennia leading up to it. These forebears certainly would not have seen it as the Holy Sacrifice of the Mass which they knew and so cherished, once described by Fr. Frederick Faber as “the most beautiful thing this side of Heaven”. Only knowledgeable Catholics who had lived in the past 500 years would recognize it at all, but even then only as something resembling the false form of the worship services concocted by Protestant “Reformers” as a direct rival to the Mass, a veritable anti-Mass.

It was on Holy Thursday, April 3, 1969, that “Pope” Paul VI (Giovanni Battista Montini) promulgated the “Apostolic Constitution” Missale Romanum as part of a liturgical “renewal” he said had begun with Pope Pius XII’s restoration of Holy Week services as “the first step toward adapting the Roman Missal to the contemporary mentality”. We are permitted to be highly skeptical of Montini’s assertion that a return to antiquated forms may somehow be more relevant to contemporary worshippers after centuries of disuse than those that have developed organically. In fact, it was Pope Pius XII who explicitly rejected “the zeal of one who in matters liturgical would go back to the rites and usage of antiquity, discarding the new patterns introduced by disposition of divine Providence to meet the changes of circumstances and situation” (Encyclical Mediator Dei, n. 63).

Paul VI’s “Promulgation of the Roman Missal” was in reality the announcement of a non-Catholic, pseudo-Roman Missal meant to supplant the true Roman rite as promulgated by Pope St. Pius V in the 1570 Apostolic Constitution Quo Primum. Of course, we know now that the unstated goal of this new worship service was the ushering in of a new religion — the replacing of the Catholic lex orandi, lex credendi for a crypto-Modernist counterfeit. It was to eliminate the true Mass once and forever, and replace it with a fake “revised” version.

The fact that April 3, 1969, was not only Holy Thursday that year but also the first day of the Jewish Passover, is surely more than simple coincidence; for the New Mass is the Modernist repudiation of the Sacrifice of the Mass, much as observing Passover after the institution of the New Covenant is intended to reject the Sacrifice of Calvary, which is its fulfillment.

From Holy Sacrifice of the Mass to Memorial Meal

Despite a few red flags in the language of Paul VI’s Missale Romanum — vocabulary such as “[t]he words Mysterium fidei [mystery of Faith] have been removed from the context of Christ’s own words and are spoken by the priest as an introduction to the faithful’s acclamation” — it would be three days later that the full heterodox orientation of Montini’s changes became patently obvious. On April 6, the official rubrics of the “new order of the Mass” (novus ordo Missae as it was called) were published along with an accompanying General Instruction of the Roman Missal (sometimes abbreviated GIRM). This new order of Mass has since become known as the “New Mass”, the “Pauline Mass”, the “Mass of Paul VI,” or simply the “Novus Ordo.”

The following links highlight the stark differences between the Roman Mass of the ages and the Novus Ordo Missae of Paul VI:

The publication of this “revised” Roman rite led to a prompt counterattack by Catholics, principally in the form of the justly celebrated Critical Study of the New Order of Mass (aka The Ottaviani Intervention because it was presented to the “Pope” by Cardinal Alfredo Ottaviani), which argued, among other things, that the revised liturgy constituted “a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent” and “has much to gladden the heart of even the most modernist Protestant”.

This was by no means an exaggeration, as the Critical Study copiously demonstrated. Indeed, even Paul VI’s very definition of what the Holy Catholic Mass is was a blatant surrender to Protestantism. The first edition of the GIRM defined the Mass as follows:

The Lord’s Supper, or Mass, is the sacred meeting or congregation of the people of God assembled, the priest presiding, to celebrate the memorial of the Lord. For this reason, Christ’s promise applies eminently to such a local gathering of holy Church: “Where two or three come together in my name, there am I in their midst” (Mt. 18:20).

(“General Instruction of the Roman Missal”Missale Romanum: Ordo Missae Editio Typica [Typis Polyglottis Vaticanis, 1969], n. 7)

Martin Luther could not have said it better himself!

When contrasted with the true and traditional Catholic definition of the Holy Mass, such as can be found in any pre-Vatican II catechism, the departure from orthodoxy appears most striking: “The Mass is the true and especial Sacrifice of the New Law; in it Jesus Christ, by the ministry of the priest, offers His Body and Blood to God the Father, under the appearances of bread and wine, by a mystical immolation in an unbloody manner” (Cardinal Peter Gasparri, The Catholic Catechism [Toronto: Longmans, Green and Co., 1932], n. 385). That’s the Catholic definition.

In his Intervention, Cardinal Ottaviani chastised Paul VI for his overtly Protestant definition, charging:

The definition of the Mass is thus reduced to a “supper,” a term which the General Instruction constantly repeats. The Instruction further characterizes this “supper” as an assembly, presided over by a priest and held as a memorial of the Lord to recall what He did on Holy Thursday. None of this in the very least implies:

– The Real Presence – The reality of the Sacrifice – The sacramental function of the priest who consecrates – The intrinsic value of the Eucharistic Sacrifice independent of the presence of the “assembly.”

In a word, the Instruction’s definition implies none of the dogmatic values which are essential to the Mass and which, taken together, provide its true definition. Here, deliberately omitting these dogmatic values by “going beyond them” amounts, at least in practice, to denying them.

(Cardinals Alfredo Ottaviani, Antonio Bacci, et al., Critical Study of the New Order of Mass, Sept. 25, 1969)

On March 26, 1970, the Vatican released a second edition of the GIRM, in which the original definition was revised. The result was visibly little more than damage control: “At Mass that is, the Lord’s Supper, the People of God is called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord, the Eucharistic Sacrifice” (n. 27).

“Pope” Montini had cited the Second Vatican Council’s Constitution on the Sacred Liturgy, Sacrosanctum Concilium, as providing the impetus for his revision butchering of the Roman rite of Mass. And fittingly it was during deliberations over that document that Cardinal Ottaviani was in the midst of heated exchanges that ultimately led to the highly symbolic moment at the Council when this great voice of Tradition was literally silenced. A review of The Liturgical Movement by Fr. Didier Bonneterre notes:

During the first session of the Second Vatican Council, in the debate on the Liturgy Constitution, Cardinal Alfredo Ottaviani asked: “Are these Fathers planning a revolution?” The Cardinal was old and partly blind. He spoke from the heart without a text about a subject which moved him deeply, and continued:

Are we seeking to stir up wonder, or perhaps scandal among the Christian people, by introducing changes in so venerable a rite, that has been approved for so many centuries and is now so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation.

So concerned was he at the revolutionary potential of the Constitution, and having no prepared text, the elderly Cardinal exceeded the ten-minute time limit for speeches. At a signal from Cardinal Alfrink, who was presiding at the session, a technician switched off the microphone, and Cardinal Ottaviani stumbled back to his seat in humiliation.

The Council Fathers clapped with glee, and the journalists to whose dictatorship Father Louis Bouyer claimed the Council had surrendered itself, were even more gleeful when they wrote their reports that night and when they wrote their books at the end of the session…

(Michael Davies, “The Liturgical Movement”The Remnant, n.d.)

Paul VI knew very well what detrimental effects this “New Mass” would have upon the people. During the last General Audience before its universal use became mandatory, “Pope” Montini prophesied:

We may notice that pious persons will be the ones most disturbed, because, having their respectable way of listening to Mass, they will feel distracted from their customary thoughts and forced to follow those of others.

Not Latin, but the spoken language, will be the main language of the Mass. To those who know the beauty, the power, the expressive sacrality of Latin, its replacement by the vulgar language is a great sacrifice: we lose the discourse of the Christian centuries, we become almost intruders and desecrators [intrusi e profani] in the literary space of sacred expression, and we will thus lose a great portion of that stupendous and incomparable artistic and spiritual fact that is the Gregorian Chant. We will thus have, indeed, reason for being sad, and almost for feeling lost: with what will we replace this angelic language? It is a sacrifice of inestimable price.

(Paul VI, General Audience, Nov. 26, 1969. English translation taken from “40 years of Missale Romanum and the new Roman Rite – II: a Requiem, by Paul VI”Rorate Caeli, Nov. 29, 2009; underlining added.)

More than anything else in the post-conciliar epoch, it was Paul VI’s Novus Ordo Missae that catapulted the new religion of Vatican II into the souls of unsuspecting Catholics throughout the world. Montini was a spiritual terrorist of the worst possible sort.

How Missale Romanum Aided the Devil’s War against the Mass

In the March-April 1993 issue of the sedevacantist journal Catholic Restoration, there appeared an article entitled “The Bugnini File: A Study in Ecclesial Subversion” by John Kenneth Weiskittel. The theme of the article was to examine accusations that “Archbishop” Annibale Bugnini, who had presided over the fateful “reform” of the liturgy, had been a Freemason whose goal was to de-Catholicize the worship of the Church. While it’s not been proven beyond doubt that he was a Lodge brother, circumstantial evidence points strongly in that direction. The recent biography Annibale Bugnini: Reformer of the Liturgy by Yves Chiron devotes a few pages to this question (pp. 171-175) but does not reach a definitive conclusion either way.

Certainly, the effects of the Novus Ordo rite on souls could not have been any more deleterious if the rite had been concocted by a Freemason. Bugnini, the architect of the post-conciliar liturgy, was in truth what many called him, namely, the “gravedigger of the Mass” and the “evil spirit of the liturgical reform”. (And, may we suggest, he would make an excellent addition to the rogue’s gallery of Novus Ordo Modernist “saints” who best exemplify the “ideals” of Vatican II.)

Bugnini was Paul VI’s Secretary of the Council for the Implementation of the Constitution on the Liturgy, and would be appointed Secretary of the Congregation for Divine Worship in May of 1969. Mr. Weiskittel, in a section aptly titled “The War Against the Mass”, shows how the new liturgy of Montini and Bugnini worked to the advantage of occult forces bent on the Church’s destruction:

“Justly,” writes Saint Alphonsus de Liguori, “has St. Bonaventure called the Mass a compendium of all God’s love and of all his benefits to men. Hence the devil has always sought to deprive the world of the Mass by means of heretics, constituting them precursors of Antichrist, whose first efforts shall be to abolish the holy sacrifice of the altar, and according to the prophet Daniel, in punishment of the sins of men, his efforts shall be successful: And strength was given him against the continual sacrifice because of sins” [Dan 8:12].

For many Catholics the prophecy of Daniel was fulfilled in 1969, when Paul VI promulgated the publication of a “new order of the Mass.” There can be no question that with the introduction of the new “Mass” the Conciliar revolution shifted into a higher gear. All of the errors of the Council now more quickly became apparent and spread with greater ease; the Novus Ordo Missae constituting their very embodiment. Whereas the [traditional] Latin Mass is a sacramental action aimed at giving glory to God, the object of the new “Mass” is a social action centered around the congregation.

The Latin Mass is one thing, and one thing only, the perfect mode of divine worship. For the “reformers,” however, this was precisely the problem with it. Oh, they pushed the idea that the Mass had to be made more “relevant” and “understandable” to the man in the pew, and that a “return to ancient liturgical forms” was the way to accomplish this. But, in truth, there was only one real reason for eliminating the Tridentine Mass: Its continued survival constituted a major obstacle to the imposition of a new belief system on Catholics; hence, it had to go. Dr. Rama Coomaraswamy summed this up well, when he wrote:

One final problem remained. The Reformers feared that “nothing would come out of the Council.” Even though they had managed to insert into the “official” Documents of the Council their false ideas, they knew that this alone was insufficient…. Change would occur far too slowly for the impatient innovators. The greater majority of the faithful had never asked for the Council (the Curia had opposed it also), and were perfectly content with the way the Church had always been. Even John XXIII had acknowledged and praised it as being “vibrant with vitality.” For most people things would have gone on much as before. It was absolutely necessary to introduce into the fabric of the everyday life of the Christian, all these new ideas, the “new economy of the Gospel.” How then to achieve this? The answer was obvious. One had to “reform” the Liturgy. [Rama P. Coomaraswamy, The Destruction of the Christian Tradition (London: Perennial Books, 1981), p. 137.]

This is in line with the apostate [priest and occultist Paul] Roca’s thinking, who, along with calling for “the scientific, economic, and social transfiguration of our … sacraments,” writes [in his book Glorious Centennial]:

As long as Christian ideas remained in a state of sacramental incubation, in our hands and under the veil of liturgy, they were unable to exert any efficacious and scientifically decisive social effect upon the organic and public government of human societies. [Quoted in Fr. Joaquin Saenz y Arriaga, The New Montinian Church, p. 191]

The new “Mass,” likewise, would need to reflect the “ecumenical,” “humanistic,” “universalist,” “socially relevant” activism of the Conciliar Church — abominations like the civil rights “Mass,” the farm workers’ “Mass,” the Marxist “Mass,” the feminist “Mass,” the homosexual “Mass,” which removed the focus from God to “special interest groups” [that] required a fitting service for their “social gospel” messages. And they got just that with the “reformed” rite. While these are extreme manifestations, to be sure, they are accepted extremes in the Conciliar religion and serve to underscore the doctrinal gulf that separates the true Catholic faith from the new “Catholic” faith.

(John K. Weiskittel, “The Bugnini File: A Study in Ecclesial Subversion”; italics added and some formatting adjusted.)

Theory aside, the last 50 years are proof positive of the destructive nature of the Novus Ordo Missae, for, with very few exceptions, the generations raised with that liturgy have no concept whatsoever of the true Roman Catholic religion.

The apostate priest Paul Roca [1830-1893], quoted above, also had a rather remarkable prediction to make, one that must have seemed absurd in the 19th century but which, in the 21st, is basically just a recap of historical fact:

[T]he divine cult in the form directed by the liturgy, ceremonial, ritual and regulations of the Roman Church will shortly undergo a transformation at an Ecumenical Council, which will restore it to the veritable simplicity of the golden age of the Apostles in accordance with the dictates of conscience and modern civilization.

(Paul Roca, qtd. in Bp. Rudolf Graber, Athanasius and the Church of Our Time, trans. by Susan Johnson [Gerrards Cross: Van Duren C. P., Ltd., 1974], p. 35)

What are we to make of Roca’s prescient vision of the Church being radically transformed by a council in the not-too-distant future? It could be just idle boasting, or it could be something more sinister. Did he have insider knowledge of what the secret societies were planning against the Church? In any case, we notice the striking similarities between Roca’s prophecy and Paul VI’s fulfillment:

  • Roca: Liturgy to be transformed at an Ecumenical Council
    Vatican II: Sacrosanctum Concilium calls for a revision of the liturgy
  • Roca: Said change will “restore it to the veritable simplicity of the golden age of the Apostles in accordance with the dictates of conscience and modern civilization.”
    Paul VI in Missale Romanum: The revision is based on “ancient sources”, the “doctrinal and spiritual riches” of which must be brought to light in order to adapt “the Roman Missal to the contemporary mentality”

How appropriate for Montini to choose “Paul” — Roca’s first name — as his “papal” name!

Francis Speaks Out in Favor of Missale Romanum and against “Nostalgic Past Tendencies”

The usually loquacious Jorge Bergoglio (“Pope Francis”) somehow managed not to bring up the topic of his predecessor’s paradigm-smashing document this April 3, though he had already brought it up earlier in the year. Speaking to the Plenary Assembly of the Congregation for Divine Worship and the Discipline of the Sacraments in the Vatican on February 14, 2019, in typical fashion he made some Catholic-sounding noises, only to abruptly take a hard left turn in his discourse: “We must rediscover the reality of the sacred liturgy, and not reduce it”, he declared; but by no means was he making an appeal to restore the traditional Latin Mass to its rightful place in once-Catholic churches.

On the contrary — after all, this is Francis we’re talking about. The Vatican II “liturgical renewal”, he told those gathered, was greatly furthered in 1969 by the actions of Montini:

In the first months of that year the first fruits of the reform accomplished by the Apostolic See flourished for the benefit of the People of God. On precisely this date the Motu proprio Mysterii paschalis was promulgated regarding the Roman calendar and the liturgical year (14 February 1969); then, the important Apostolic Constitution Missale Romanum (3 April 1969), with which the Holy Pope [sic] promulgated the Roman Missal. In the same year the Ordo Missae and various other Ordo were issued….

(Francis, Address to Plenary Meeting of the Congregation for Divine Worship and the Discipline of the SacramentsZenit, Feb. 14, 2019; italics given.)

The entire address provides many insights into Bergoglio’s mindset, which shows a determined revolutionary bent, as reflected in the following passage, where he contrasts the “irreversible” revised liturgy of Paul VI with what went before:

The liturgy is not “the field of do-it-yourself”, but the epiphany of ecclesial communion. Therefore, “we”, and not “I”, resounds in prayers and gestures; the real community, not the ideal subject. When we look back to nostalgic past tendencies or wish to impose them again, there is the risk of placing the part before the whole, the “I” before the People of God, the abstract before the concrete, ideology before communion and, fundamentally, the worldly before the spiritual.

In this sense, the title of your assembly is valuable: The liturgical formation of the People of God. The task that awaits us is indeed essentially that of spreading among the People of God the splendour of the living mystery of the Lord, Who makes Himself manifest in the liturgy.

(italics given)

Just beneath the surface of his words we can see the conflict between the worship services of two opposing religious belief systems: Catholic vs. Novus Ordo. Francis condemns the Catholic conception of the liturgy every step of the way:

  • Stressing the “we” over the “I” is coded language for saying that the priest has no unique role as the alter Christus (“another Christ”), the one who offers the Mass in the person of Christ Himself; now it’s all about a community offering “praise and thanksgiving” (but not the sin-atoning Sacrifice of Calvary)
  • He restates the same when he condemns those “placing the part before the whole, the ‘I’ before the ‘People of God’”, and this criticism is also directed against whom Paul VI referred to as “pious persons … having their respectable way of listening to Mass, [who] will [now] feel distracted from their customary thoughts and forced to follow those of others” (that is, their interior prayers are now interrupted by the humanistic spectacle of the “People of God”, including an often even irreverent “presider” who acts more as entertainer or assembly leader than as sacrificing priest)
  • Bergoglio’s warning against putting “the abstract before the concrete” may be an unspoken denial of the doctrines of Transubstantiation and the Real Presence, which he possibly regards as abstract and unreal, not to mention unimportant, especially when the concrete — community — is to be preferred
  • His criticism of putting “ideology before communion and, fundamentally, the worldly before the spiritual” is absurd: The traditional Latin Mass is worldly and ideological? Really? This is yet another astounding Bergoglian black is white, white is black inversion of truth. If anything, it is the “New Mass” that is worldly, first of all because of its invalidity, but also because of its focus moved away from God and onto the congregation, and the systemic and ubiquitous liturgical “abuses” that are always focused away from the Divine, including a pastor riding a bull down the center aisle of a church, a tango in the “sanctuary” before the watchful gaze of Bergoglio, the utter chaos of “Cardinal” Christoph Schonborn’s youth liturgies, a monstrance delivered by drone, and a Super-Soaker water pistol used for sprinkling the people with holy water, and untold other liturgical and spiritual abominations, all of which can be excused by the rubric of “mak[ing] the liturgy relevant to the modern mind”, so fundamental to Montini’s justification for the changes
  • And of course one would be hard-pressed to find a bigger ideologue than Bergoglio, who reads his political and Naturalist ideology into just about every Scripture passage he preaches on; and his one-foot-in/one-foot-out-of-the-closet Marxism is by definition materialist and mundane

So, as comes as no surprise, Francis’ presentation is quite congruent with the raison d’être of the Pauline “Mass”. Fifty years later, Missale Romanum is still a foundation stone to the whole rotten Novus Ordo superstructure.

Rejecting the Conciliar Church Means First Rejecting the New “Mass”

As shown above, the Novus Ordo Missae is the most crucial “reform” of the Modernists, because by its very nature it first compromises and then utterly destroys the Faith of those who attend it. In 2002, a Patrick Buchanan column entitled “An Index of Catholicism’s Decline” included the following statistic: “By one New York Times poll, 70 percent of all Catholics in the age group 18 to 44 believe the Eucharist is merely a ‘symbolic reminder’ of Jesus.”

There is a bit of an error there, for it should read, “70 percent of all Novus Ordos”. This is the grim legacy of the Montini-Bugnini liturgy: a dissolving of even the most rudimentary Catholic beliefs. An amusing irony, however, must not escape us: In the case of Paul VI’s invalid New Mass and its equally invalid “priests”, those 70% of people who do not believe in the Real Presence happen to be unintentionally correct, for in their “Mass”, Christ is truly not present!

But some much-needed levity aside, the unhappy anniversary of the promulgation of the Novus Ordo liturgy is one to be bemoaned, not celebrated. The “New Mass” is a destroyer of souls. We must work tirelessly to bring benighted people into the light, so that they may see that it is not Catholic, is not a Mass, does not please God, and is frightfully harmful to souls.

By the way, an anagram of Novus Ordo Missae is, “a dubious norm S.O.S.”.

How very appropriate.