Procinctu Press | THE BLOG

Christ the King Manifests Himself to the Gentiles and Thus to the World

from Christ or Chaos

Our Blessed Lord and Saviour Jesus Christ was made manifest to the Gentiles today.

The Three Kings from the Orient completed their journey of following the Star of Bethlehem to adore the newborn King of Kings, presenting Him with gifts of gold, frankincense, and myrrh. Men who possessed political power of this earth bowed down to adore a mere Child, cognizant of the great gift that they had been given to know that the Saviour had come to earth as a child.

The Three Kings, who were baptized during the missionary activity of Saint Thomas the Apostle, did not consider it beneath themselves to genuflect before the One they had been given to know was their Lord and Saviour, quite a distinct difference from the all-knowing, proud sophisticates in the world of the Protestant and Judeo-Masonic Novus Ordo liturgical service who refuse to genuflect before the King of Kings in what is purpoted, albeit falsely, as His Real Presence in the Most Blessed Sacrament. Yes, the Three Kings had the humility to recognize that they had been made by God to know, to know, and to serve Him as He manifested Himself to them in the very Flesh on the day they appeared to present him with the gifts that symbolized Our Lord as Priest, Prophet, and King.

Gifts for the New and Eternal High Priest

Saint Paul’s Epistle to the Hebrews spoke of Our Lord as the High Priest Who offered the one Sacrifice for the forgiveness of sins on the wood of the Holy Cross. His priesthood atones for the sins of all men, having superseded the hereditary priesthood of the Levitical order of the Old Covenant. As the Chief Priest and Victim of every Mass, the King of Kings Who offered Himself up to the Father in Spirit and in Truth on Calvary makes it possible for sinful men, having been regenerated in the baptismal font and cleansed in the Sacred Tribunal of Penance, to approach Him on their knees at the Communion Rail to receive Him in Holy Communion.

Saints Caspar, Melchior, and Balthasar offered frankincense to the new High Priest, Who beckons men in every age to re-present His Sacrifice of the Cross as other Christs in His Holy Priesthood. The great feast of the Epiphany, therefore, has special significance for Catholic priests, men who have been given power by God the Holy Ghost to incarnate Our Lord under the appearances of bread and wine and to give spiritual re-birth to souls held captive by Original Sin and Mortal Sins committed after baptism.

Saint Paul wrote the following in His Epistle to the Hebrews:

For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. And therefore he ought, as for the people, so also for himself, to offer for sins. Neither doth any man take the honour to himself, but he that is called by God, as Aaron was. So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son, this day have I begotten thee.

As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech. Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. And whereas indeed he was the Son of God, he learned obedience by the things which he suffered: And being consummated, he became, to all that obey him, the cause of eternal salvation. Called by God a high priest according to the order of Melchisedech.

Of whom we have much to say, and hard to be intelligibly uttered: because you are become weak to hear. (Heb. 5: 1-11)

Solemn, therefore, are the obligations of priests to manifest Our Blessed Lord and Saviour Jesus Christ to make Him manifest in all of their words and actions. Priests must be conscious of the fact that they, who are in the world to save souls but are not of the world, are “on duty” twenty-four hours day, seven days a week, three hundred sixty-five days a year. They are to spend themselves tirelessly in behalf of souls, never counting the cost and never looking for results, just content at all times to have the unmerited privilege of offering the ineffable sacrifice of the altar for the honor and glory of the Most Blessed Trinity and for the sanctification and salvation of souls. They are to present themselves as a gift to the One Whose Gospel and Sacraments they have been charged with making manifest to the sheep entrusted to their pastoral care unto eternity.

Although the laity do not share in the ordained priesthood of the High Priest, each member of the laity has a share in what is called the “common” priesthood of Our Lord and Saviour Jesus Christ. The common priesthood of the all of the faithful is different both in degree and in kind from the sacerdotal priesthood of those who have been ordained in the likeness of Christ the High Priest and Victim of the New and Eternal Covenant.

Nevertheless, we participate in the priesthood of Our Lord by offering Him our prayers, sacrifices, penances, mortifications, acts of almsgiving and charity, and the performance of the Spiritual and Corporal Works of Mercy, uniting them to His offering of Himself to the Father in atonement for our sins. Each Mass we attend permits us the opportunity to “collect” our prayers, if you will, and to unite them to the intentions of the priest who is offering the Mass in persona Christifor the particular intention (or intentions) for which he saying the Mass and for the good of the whole Church, including the Church Suffering in Purgatory.

Those of us who are totally consecrated to Our Blessed Lord and Saviour Jesus Christ through Our Lady’s Sorrowful and Immaculate Heart exercise the common priesthood of the faithful in a most excellent way by entrusting to her whatever merits we earn during the course of a day and giving them to God through that same Immaculate Heart as slaves who do not seek to direct how those merits are used. This demonstrates our total trust in Our Lady, before whom Saints Caspar, Melchior, and Balthasar paid their homage at the Epiphany, as we seek to make her Divine Son manifest in every aspect of our own lives. To exercise the common priesthood of the lay faithful, you see, we must rely upon Our Lady, who will help us to be co-redeemers with her Divine Son. She will help us to be instruments of the sanctification of every aspect of our daily living and to be thus better disposed to assist at the Act of Adoration that is the Holy Mass with reverence and with gratitude.

Our Lady saw the gold being presented to her Divine Son by the Three Kings. She wants our souls to be lined with gold as He manifests Himself to us during Holy Mass. She wants us to remember that the first manifestation of His miraculous power, which took place at the wedding feast of Cana, was a foreshadowing of the Eucharist. Our Lady also wants us to remember that it was upon her own request that her Divine Son first manifested His the miraculous power of His Sacred Divinity, hidden behind the veil of His Sacred Humanity. Why do we doubt her power to intercede for us now in these days when belief in the Real Presence and in the sacrificial nature of the Mass has been undermined by the whole ethos of conciliarism?

The King of Kings

The Three Kings from the Orient gave Our Lord gold in honor of His Kingly dignity. This is why the vessels which hold His Body, Blood, Soul, and Divinity during Holy Mass should be made of gold or be plated therewith. This is not ostentatious display, as some Protestants and poorly formed (and misinformed) Catholics might contend. No, this is what is due the King of Kings in His Real Presence. Saints Caspar, Melchior, and Balthasar saw fit to give gold to Our Lord when they adored Him. We are expected to less then they? The Church must render unto her Divine Bridegroom nothing other than that which was offered to Him on the first Epiphany, signifying also that our souls must be golden pure in order to be fitting receptacles for Him in Holy Communion which are better able therefore to shine brilliantly His brightness into the darkness of a world steeped in sin and in error.

Pope Pius XI wrote eloquently of the Universal Kingship of Our Lord Jesus Christ in Quas Primas, issued on December 11, 1925:

It has long been a common custom to give to Christ the metaphorical title of “King,” because of the high degree of perfection whereby he excels all creatures. So he is said to reign “in the hearts of men,” both by reason of the keenness of his intellect and the extent of his knowledge, and also because he is very truth, and it is from him that truth must be obediently received by all mankind. He reigns, too, in the wills of men, for in him the human will was perfectly and entirely obedient to the Holy Will of God, and further by his grace and inspiration he so subjects our free- will as to incite us to the most noble endeavors. He is King of hearts, too, by reason of his “charity which exceedeth all knowledge.” And his mercy and kindness which draw all men to him, for never has it been known, nor will it ever be, that man be loved so much and so universally as Jesus Christ. But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too. For it is only as man that he may be said to have received from the Father “power and glory and a kingdom,” since the Word of God, as consubstantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created.

Do we not read throughout the Scriptures that Christ is the King? He it is that shall come out of Jacob to rule, who has been set by the Father as king over Sion, his holy mount, and shall have the Gentiles for his inheritance, and the utmost parts of the earth for his possession. In the nuptial hymn, where the future King of Israel is hailed as a most rich and powerful monarch, we read: “Thy throne, O God, is for ever and ever; the scepter of thy kingdom is a scepter of righteousness.” There are many similar passages, but there is one in which Christ is even more clearly indicated. Here it is foretold that his kingdom will have no limits, and will be enriched with justice and peace: “in his days shall justice spring up, and abundance of peace…And he shall rule from sea to sea, and from the river unto the ends of the earth.”

The testimony of the Prophets is even more abundant. That of Isaias is well known: “For a child is born to us and a son is given to us, and the government is upon his shoulder, and his name shall be called Wonderful, Counselor, God the mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace. He shall sit upon the throne of David and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever.” With Isaias the other Prophets are in agreement. So Jeremias foretells the “just seed” that shall rest from the house of David — the Son of David that shall reign as king, “and shall be wise, and shall execute judgment and justice in the earth.” So, too, Daniel, who announces the kingdom that the God of heaven shall found, “that shall never be destroyed, and shall stand for ever.” And again he says: “I beheld, therefore, in the vision of the night, and, lo! one like the son of man came with the clouds of heaven. And he came even to the Ancient of days: and they presented him before him. And he gave him power and glory and a kingdom: and all peoples, tribes, and tongues shall serve him. His power is an everlasting power that shall not be taken away, and his kingdom shall not be destroyed.” The prophecy of Zachary concerning the merciful King “riding upon an ass and upon a colt the foal of an ass” entering Jerusalem as “the just and savior,” amid the acclamations of the multitude, was recognized as fulfilled by the holy evangelists themselves.

This same doctrine of the Kingship of Christ which we have found in the Old Testament is even more clearly taught and confirmed in the New. The Archangel, announcing to the Virgin that she should bear a Son, says that “the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob for ever; and of his kingdom there shall be no end.”

Moreover, Christ himself speaks of his own kingly authority: in his last discourse, speaking of the rewards and punishments that will be the eternal lot of the just and the damned; in his reply to the Roman magistrate, who asked him publicly whether he were a king or not; after his resurrection, when giving to his Apostles the mission of teaching and baptizing all nations, he took the opportunity to call himself king, confirming the title publicly, and solemnly proclaimed that all power was given him in heaven and on earth. These words can only be taken to indicate the greatness of his power, the infinite extent of his kingdom. What wonder, then, that he whom St. John calls the “prince of the kings of the earth” appears in the Apostle’s vision of the future as he who “hath on his garment and on his thigh written ‘King of kings and Lord of lords!’.” It is Christ whom the Father “hath appointed heir of all things”; “for he must reign until at the end of the world he hath put all his enemies under the feet of God and the Father.”

It was surely right, then, in view of the common teaching of the sacred books, that the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among all men and all nations, should with every token of veneration salute her Author and Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she used these titles, giving expression with wonderful variety of language to one and the same concept, both in ancient psalmody and in the Sacramentaries. She uses them daily now in the prayers publicly offered to God, and in offering the Immaculate Victim. The perfect harmony of the Eastern liturgies with our own in this continual praise of Christ the King shows once more the truth of the axiom: Legem credendi lex statuit supplicandi. The rule of faith is indicated by the law of our worship.

The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. “Christ,” he says, “has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature.” His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: “You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled.” We are no longer our own property, for Christ has purchased us “with a great price”; our very bodies are the “members of Christ.”

Let Us explain briefly the nature and meaning of this lordship of Christ. It consists, We need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a law-giver, to whom obedience is due. Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their Divine Master, and he promises that they shall remain in his love. He claimed judicial power as received from his Father, when the Jews accused him of breaking the Sabbath by the miraculous cure of a sick man. “For neither doth the Father judge any man; but hath given all judgment to the Son.” In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed. (Pope Pius XI, Quas Primas, December 11, 1925.)

The Three Kings from the Orient knew simply what was expressed so eloquently by Pope Pius XI. They knew that the King of Kings had manifested His guiding star to them, symbolic of the fact that it would be His Holy Light that would pierce through the darkness during the Easter vigil to announce, as is sung in the Easter Exsultet, that the power of sin and eternal death had been conquered forever.

The King of Love on Calvary, resting as a Infant at the time he was adored by the Kings from the Orient, must receive, therefore, the homage of the hearts of all men in this world without fail. He must also receive the honor that is due Him from nations, which is why Pope Pius XI instituted the Feast of Christ the King. And we know that one of the chief fruits of the Triumph of the Immaculate Heart of Mary, which will be ushered by the proper consecration of Russia to Our Lady’s Sorrowful and Immaculate Heart by a true pope with all of the world’s bishops, will be the restoration of the Social Reign of Christ the King. All of the false kings of our own day, including the demigod of the United States Constitution, which has no place for Christ the King or His true Church in its text, will be swept away just as the aftermath of what remained of Montezuma’s superstitions and diabolical practices were swept away following Our Lady’s apparitions to Juan Diego in 1531.

Pope Pius XI reiterated Our Lord’s Social Kingship in Quas Primas:

Thus the empire of our Redeemer embraces all men. To use the words of Our immortal predecessor, Pope Leo XIII: “His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ.” Nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. “Neither is there salvation in any other, for there is no other name under heaven given to men whereby we must be saved.” He is the author of happiness and true prosperity for every man and for every nation. “For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?” If, therefore, the rulers of nations wish to preserve their authority, to promote and increase the prosperity of their countries, they will not neglect the public duty of reverence and obedience to the rule of Christ. What We said at the beginning of Our Pontificate concerning the decline of public authority, and the lack of respect for the same, is equally true at the present day. “With God and Jesus Christ,” we said, “excluded from political life, with authority derived not from God but from man, the very basis of that authority has been taken away, because the chief reason of the distinction between ruler and subject has been eliminated. The result is that human society is tottering to its fall, because it has no longer a secure and solid foundation.” (Pope Pius XI, Quas Primas, December 11, 1925)

One of our own many duties as Catholics is to help to plant the seeds for the day when all days will indeed make Our Lord manifest in every aspect of their laws and popular culture. Everything is meant to be referred to Christ the King and to Mary our Immaculate Queen. How do we do this? Well, it is actually quite simple.

To be of some small service in the restoration of the Social Reign of Christ the King we must first let Him reign as the King of our own hearts. Not just some part of our hearts. Not just some part of our hearts some of the time.

No, Our Lord is meant to reign as the King of the totality of our hearts, consecrated as they must be to His Most Sacred Heart through the Immaculate Heart of His Most Blessed Mother, at all times without even skipping a beat. Those who permit Christ to reign as King over the totality of their hearts at all times will be more ready to exercise their own role as kings by governing themselves according to the Mind of Christ and by loving with His Most Sacred Heart, of disciplining themselves in the midst of temptation, of rooting out sloth and vice by cooperating with the merits won for us by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross, of forgiving others as readily and as unconditionally as He forgives us in the Sacrament of Penance, of helping Catholics who have gone astray to find their way back into the fullness of the Faith Itself that has been under attack by the doctrinal and liturgical revolutionaries of conciliarism, and of helping those outside of the Church to know of the true happiness that comes only from adoring the King of Kings as He has made Himself manifest solely through His true Church, founded upon the Rock of Peter, the Pope.

Father Benedict Baur, O.S.B., reminded us in his The Light of the World that this feast today is indeed about the fact that kings of this earth paid homage to Christ the King, Who lay in His mean estate as a helpless, dependent baby:

The feast of the Epiphany is and should be a feast which is celebrated in honor of Christ the divine King. We pay our homage to Him by our prayers and by our celebration of the liturgy, which we share with the Church in heaven and on earth. We pay homage to Him by submitting our intelligence to faith, to His words, to His teachings, to His gospel, to His Church and its dogmas. And even if all others were to desert Him, yet we should remain true to Him and cry out with St. Peter, “Thou has the words of eternal life” (John 7:69). We honor Him by subjecting our wills to His ordinances and commands, to His sacraments, and to His Church. “He that hath My commandments and keepeth them; he it is that loveth Me” (John 14:21). “He that heareth you [the Church], heareth Me; and he that despiseth you, despiseth Me” (Luke 10:16). We pay homage to Him by subjecting ourselves to His operation in us. We honor Him by our resignation and subjection in afflictions and humiliations, by our inner purification and mortifications, and by the duties and obligations of our everyday life. We glorify Him by not attributing to ourselves, to our own good will, to our own efforts or strength, the good works which we perform. With the Apostle we humbly acknowledge, “For it is God who worketh in you both to will and to accomplish, according to His own good will” (Phil. 2:13). With grateful hearts we cry out, “Not to us, O lord, not to us; but to Thy name give glory” (Ps. 113:1) We honor Him by applying to our lives the admonition of the Epistle of today’s Mass: by making our bodies and souls a living sacrifice, holy, pleasing to God. We glorify Him if we transform ourselves by His spirit and shape our lives according to the pattern He has given us, doing only that which is in accord with the will of God and is perfect and pleasing to Him, living in union with Holy Mother the Church.

Christ is King. That is the theme of the feast of Epiphany. “And we saw His glory, the glory as it were of the only-begotten of the Father, full of grace and truth” (John 1:14). This glory Christ has won through His victory on the cross. For this reason neither the Church nor the members of the mystical body can achieve glory without a sacrifice and a cross. “Ought not Christ to have suffered these thins and so to enter into His glory? (Luke 24:26).

Therefore we bring our bodies and all that we posses sand present them as an offering on the altar. With Stephen we share the passion of Christ, and thus we go to attain our glory in the Offertory, in the Consecration, and in Holy Communion.

We are to present our bodies as a living sacrifice, holy, pleasing to God, on the altar. This we are to do not only at the time of the Holy Sacrifice of the Mass, but at every hour of the day and in the ordinary affairs of everyday life. We must not be conformed to the manner of this world, but we must reform ourselves through the renewal of our spirit. We are thus to prove what is the good and the acceptable, the perfect will of God. We are to live in the consciousness that all of us together form one living organism, the body of Christ (in the community of the Church), and that we are members of one another and of Christ our Lord (Epistle). We live the life of the whole, the life of the community, the life of the mystical body of Christ. That is the Lord’s command. “This is My commandment: that you love one another as I have loved you” (John 15:12).

May Christ be King of my whole being, of my thoughts, my will, my affections and of my desires. May His will be done in all things. This is my ambition when I celebrate the Holy Sacrifice of the Mass with Him today. I consecrate myself to Him, and through Him and in Him I consecrate myself to the Father. (Father Benedict Baur, O.S.B., The Light of the World, Volume I, B. Herder Book Company, St. Louis, Missouri, 1953, pp. 146-148.)

Even the likes of Barack Hussein Obama/Barry Soetoro and Joseph Robinette Biden, Jr., Hillary Diane Rodham Clinton,  Nancy Patricia D’Alesandro Pelosi and Adam Schiff and Charles Schumer and Donald John Trump and Andrew Mark Cuomo and Willard Mitt Romney, et al. and all other civil potentates must bend the knee as they adore and submit to Christ the King as He has revealed Himself to us exclusively through His Catholic Church, outside of which there is no salvation and without which there can be no true social order.

The Prophet Who is Proclaimed by His Father in Heaven

Our Blessed Lord and Saviour Jesus Christ was honored by Saints Caspar, Melchior, and Balthasar as the Prophet. Myrrh was given to Him as an Infant, signifying that His Body would taste the bitter bangs of death so as destroy the power of sin and eternal death forever. The death of Our Lord on the wood of the Holy Cross was the very reason that He began His Public Ministry shortly after the symbolic baptism He received from His cousin, Saint John the Baptist. It was as Our Lord ascended from the waters of the Jordan River that a voice proclaimed, “This is My Beloved Son, in Whom I am well pleased.” (Mt. 3: 17)

That proclamation from God the Father came as Our Lord manifested Himself to Saint John the Baptist and thus began the work of preaching and teaching with the authority that none of the Prophets of the Old Covenant had exhibited. Our Lord manifested Himself to be God, working numerous prodigies (restoring sight to the blind, hearing to the death, mobility to the paralyzed, raising the dead, expelling demons). And though the Prophets of the Old Law had been dealt with harshly at times, none of them endured the Passion that had been foretold of Our Lord by Isaias in his Suffering Servant songs. The King of Kings Who had proclaimed Himself to be the very fulfillment of all of the Prophets of the Old Testament suffered precisely because the proclamation of His Gospel required people to change their lives forever.

As Isaias noted:

Who hath believed our report? and to whom is the arm of the Lord revealed? 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: 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. 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. 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. 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. 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. 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. 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.

Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities. Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.  (Isaias 53: 1-11)

This great feast of the Epiphany–which signifies His manifestations as God to the Three Kings and in His symbolic baptism of repentance by Saint John the Baptist  and at the wedding feast in Cana–is really made manifest to us over and over again in the context of the Holy Sacrifice of the Mass. It is there that Our Lord is made manifest to us God under the appearances of bread and wine, that Adoration is given to the Father through Him in Spirit and in Truth, that His Word is proclaimed to each generation, that we are able to rise above the cares of this passing world to be better prepared for the moment of our own Particular Judgments, when the veil that covers the eyes of our souls at present will be stripped away and we will see ourselves clearly in the plain light of the Eternal Daystar Himself, Our Lord and Saviour Jesus Christ.

Saint Augustine, commenting on Psalm 90 wrote:

Prophecy has thus been kindled for us, in the midst of these toils and sorrows of the night, like a lamp in the darkness, until day dawn, and the Day-star arise in our hearts. For blessed are the pure in heart, for they shall see God: then shall the righteous be filled with that blessing for which they hunger and thirst now, while, walking in faith, they are absent from the Lord. Hence are the words, “In Thy presence is fulness of joy:” and, “Early in the morning they shall stand by, and shall look up:” and as other translators have said it, “We shall be satisfied with Thy mercy in the morning;” then they shall be satisfied. As he says elsewhere, “I shall be satisfied, when Thy glory shall be revealed.” So it is said, “Lord, show us the Father, and it sufficeth us:” and our Lord Himself answereth, “I will manifest Myself to Zion;” and until this promise is fulfilled, no blessing satisfies us, or ought to do so, lest our longings should be arrested in their course, when they ought to be increased until they gain their objects. “And we rejoiced and were glad all the days of our life.” Those days are days without end: they all exist together: it is thus they satisfy us: for they give not way to days succeeding: since there is nothing there which exists not yet because it has not reached us, or ceases to exist because it has passed; all are together: because there is one day only, which remains and passes not away: this is eternity itself. These are the days respecting which it is written, “What man is he that lusteth to live, and would fain see good days?” These days in another passage are styled years: where unto God it is said, “But Thou art the same, and Thy years shall not fail:” for these are not years that are accounted for nothing, or days that perish like a shadow: but they are days which have a real existence, the number of which he who thus spoke, “Lord, let me know mine end” (that is, after reaching what term I shall remain unchanged, and have no further blessing to crave), “and the number of my days, what it is” (what is, not what is not): prayed to know. He distinguishes them from the days of this life, of which he speaks as follows, “Behold, Thou hast made my days as it were a span long,” which are not, because they stand not, remain not, but change in quick succession: nor is there a single hour in them in which our being is not such, but that one part of it has already passed, another is about to come, and none remains as it is. But those years and days, in which we too shall never fail, but evermore be refreshed, will never fail. Let our souls long earnestly for those days, let them thirst ardently for them, that there we may be filled, be satisfied, and say what we now say in anticipation, “We have been satisfied,” etc. “We have been comforted again now, after the time that Thou hast brought us low, and for the years wherein we have seen evil”.

But now in days that are as yet evil, let us speak as follows. “Look upon Thy servants, and upon Thy works” . For Thy servants themselves are Thy works, not only inasmuch as they are men, but as Thy servants, that is, obedient to Thy commands. For we are His workmanship, created not merely in Adam, but in Christ Jesus, unto good works, which God hath before ordained that we should walk in them: “for it is God which worketh in us both to will and to do of His good pleasure.” “And direct their sons:” that they may be right in heart, for to such God is bountiful; for “God is bountiful to Israel, to those that are right in heart.” . . .

“And let the brightness of the Lord our God be upon us” ; whence the words, “O Lord, the light of Thy countenance is marked upon us.” And, “Make Thou straight the works of our hands upon us:” that we may do them not for hope of earthly reward: for then they are not straight, but crooked. In many copies the Psalm goes thus far, but in some there is found an additional verse at the end, as follows, “And make straight the work of our hands.” To these words the learned have prefixed a star, called an asterisk, to show that they are found in the Hebrew, or in some other Greek translations, but not in the Septuagint. The meaning of this verse, if we are to expound it, appears to me this, that all our good works are one work of love: for love is the fulfilling of the Law. For as in the former verse he had said, “And the works of our hands make Thou straight upon us,” here he says “work,” not works, as if anxious to show, in the last verse, that all our works are one, that is, are directed with a view to one work. For then are works righteous, when they are directed to this one end: “for the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” There is therefore one work, in which are all, “faith which worketh by love:” whence our Lord’s words in the Gospel, “This is the work of God, that ye believe in Him whom He hath sent.” Since, therefore, in this Psalm, both old and new life, life both mortal and everlasting, years that are counted for nought, and years that have the fulness of loving-kindness and of true joy, that is, the penalty of the first and the reign of the Second Man, are marked so very clearly; I imagine, that the name of Moses, the man of God, became the title of the Psalm, that pious and right-minded readers of the Scriptures might gain an intimation that the Mosaic laws, in which God appears to promise only, or nearly only, earthly rewards for good works, without doubt contains under a veil some such hopes as this Psalm displays. But when any one has passed over to Christ, the veil will be taken away: and his eyes will be unveiled, that he may consider the wonderful things in the law of God, by the gift of Him, to whom we pray, “Open Thou mine eyes, and I shall see the wondrous things of Thy law. (St. Augustine: Exposition on the Book of Psalms.)

Yes, Our Lord is the fulfillment of the Prophets. He is the Prophet of the New and Eternal Testament Who has entrusted His teaching to Holy Mother Church for its safekeeping and infallible explication. We have the obligation to make known His teaching in the midst of our own world today, doing exactly what the Apostles themselves started to do as soon as God the Holy Ghost had descended in tongues of flame upon them and Our Lady on Pentecost Sunday, that is, to “Preach the word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine.” (2 Tim. 4: 2) Indeed, we are living in times prophesied by Saint Paul to Saint Timothy in that very Epistle, times in which Catholics, including those in the hierarchy have “itching” ears and who refuse to accept everything that has been handed down to them without one iota of change or dissent:

For there shall be a time, when they will not endure sound doctrine; but, according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the truth, but will be turned unto fables. But be thou vigilant, labour in all things, do the work of an evangelist, fulfill thy ministry. Be sober. (2 Tim. 3: 5)

Saint Paul also wrote:

Be ye followers of me, as I also am of Christ. Now I praise you, brethren, that in all things you are mindful of me: and keep my ordinances as I have delivered them to you. (1 Cor. 1-2)

Thus, we have duties in our own days, when what has been delivered down to us from the Apostles has been distorted and made ambiguous by the spiritual robber barons of the counterfeit church of conciliarism, to defend that which has been handed down to us without any distortion or ambiguity.

We have the obligation to make manifest Our Lord and Saviour Jesus Christ exactly as He has made Himself manifest throughout the ages, starting on the first Epiphany.

The readings for Matins in today’s Divine Office explain how Our Lord’s Epiphany to Saints Caspar, Melchior and Balthazar is a foreshadowing of the work of the Apostles and those who followed after them to make Him manifest to the Gentiles while the Jews persist yet in their unbelief:

Dearly beloved brethren, rejoice in the Lord; again I say, rejoice. But a few days are past since the solemnity of Christ’s Birth, and now the glorious light of His Manifestation is breaking upon us. On that day the Virgin brought Him forth, and on this the world knew Him. The Word made Flesh was pleased to reveal Himself by degrees to those for whom He had come. When Jesus was born He was manifested indeed to the believing, but hidden from His enemies. Already indeed the heavens declared the glory of God, and their sound went out into all lands, when the Herald Angels appeared to tell to the shepherds the glad tidings of a Saviour’s Birth; and now the guiding star leadeth the wise men to worship Him, that from the rising of the sun to the going down thereof, the Birth of the true King may be known abroad; that through those wise men the kingdoms of the east might learn the great truth, and the Roman empire remain no more in darkness.

The very cruelty of Herod, when he strove to crush at His birth this King Whom he alone feared, was made a blind means to carry out this dispensation of mercy. While the tyrant with horrid guilt sought to slay the little Child he did not know, amid an indiscriminate slaughter of innocents, his infamous act served to spread wider abroad the heaven-told news of the Birth of the Lord. Thus were these glad tidings loudly proclaimed, both by the novelty of their story, and the iniquity of their enemies. Then was the Saviour borne into Egypt, that nation, of a long time hardened in idolatry, might by the mysterious virtue which went out of Him, even when His presence was unknown, be prepared for the saving light so soon to dawn on them, and might receive the Truth as a wanderer even before they had banished falsehood.

Dearly beloved brethren, we recognize in the wise men who came to worship Christ, the first-fruits of that dispensation to the Gentiles wherein we also are called and enlightened. Let us then keep this Feast with grateful hearts, in thanksgiving for our blessed hope, whereof it doth commemorate the dawn. From that worship paid to the new-born Christ is to be dated the entry of us Gentiles upon our heirship of God and co-heirship with Christ. Since that joyful day the Scriptures which testify of Christ have lain open for us as well as for the Jews. Yea, their blindness rejected that Truth, Which, since that day, hath shed Its bright beams upon all nations. Let all observance, then, be paid to this most sacred day, whereon the Author of our salvation was made manifest, and as the wise men fell down and worshipped Him in the manger, so let us fall down and worship Him enthroned Almighty in heaven. As they also opened their treasures and presented unto Him mystic and symbolic gifts, so let us strive to open our hearts to Him, and offer Him from thence some worthy offering. (Pope Saint Leo the Great, Matins, The Divine Office, Feast of the Epiphany of Our Lord Jesus Christ.)

Pope Saint Gregory the Great expanded on this of Our Lord’s manifesting Himself to the Gentiles:

Dearly beloved brethren, hear ye from the Gospel lesson how, when the King of heaven was born, the king of earth was troubled? The heights of heaven are opened and the depths of earth are stirred. Let us now consider the question, why, when the Redeemer was born, an angel brought the news to the shepherds of Judea, but a star led the wise men of the East to worship Him. It seemeth as if the Jews as reasonable creatures received a revelation from a reasonable being, that is, an angel, but the Gentiles without, being as brutes, are roused not by a voice, but by a sign, that is, a star. Hence Paul hath it: a sign, not to them that believe, but to them that believe not but prophesying serveth not for them that believe not, but for them which believe. 1 Cor. xiv. 22. So the prophesying, that is, of the angel was given to them that believed, and the sign to them that believed not.

Thus also we remark that afterwards the Redeemer was preached among the Gentiles not by Himself, but by His Apostles, even as, when a little Child, He is shown to them, not by the voice of angels, but merely by the vision of a star. When He Himself had begun to speak He was made known to us by speakers, but when He lay silent in the manger, by that silent testimony in heaven. But whether we consider the signs which accompanied His birth or His death, this thing is wonderful, namely, the hardness of heart of the Jews, who would not believe in Him either for prophesying or for miracles.

All things which He had made, bore witness that their Maker was come. Let me reckon them after the manner of men. The heavens knew that He was God, and sent a star to shine over where He lay. The sea knew it, and bore Him up when He walked upon it. The earth knew it, and quaked when He died. The sun knew it, and was darkened. The rocks and walls knew it, and rent at the hour of His death. Hell knew it, and gave up the dead that were in it. And yet up to this very hour the hearts of the unbelieving Jews will not acknowledge that He to Whom all nature testified is their God, and, being more hardened than the rocks, refuse to be rent by repentance. (Pope Saint Gregory the Great, Matins, The Divine Office, Feast of the Epiphany of Our Lord Jesus Christ.)

Yes, it is still the case today—indeed, this very hour, that the unbelieving Jews do not acknowledge that He to Whom all nature testified is their God, and, still being more hardened than the rocks, continue to refuse to be rent by repentance.

As we know all too well, they continue to make war upon the very mention of the Holy Name of Jesus in public and to make sure that public life and public laws can never acknowledge His Social Kingship over men and their nations. In all of this, of course, the Talmudists of today have their ready accomplices in the person of the “popes” and most of the “bishops” of the counterfeit church of concilarism, where even many priests and presbyters who know this to be the case kept their mouths shut (except behind closed doors) in order to preserve their “respectability” and pensions. It is always the case that those who know better but stay silent out of a “prudent obedience” to alleged superiors who are enemies of the Holy Faith and thus to the good of souls bear a greater culpability, objectively speaking, before God than do those who have duped by the Talmudists to do their bidding for them.

We must pray for the conversion of all men, including the Jews and the conciliar enablers, while we pray to Our Lady, especially through her Most Holy Rosary, who watched in wonderment as the Three Kings prostrated themselves before her Divine Son, The King of Kings, on this very day, and as they showed her the signs of respect due to the Mother of God herself.

Indeed, Our Lady gave a vivid description of the events that transpired on this day as the Three Kings from the East came to worship her Divine Son, Christ the King, Who thus made Himself and His Kingly glory manifest to men publicly for the first time:

552. The three Magi Kings, who came to find the divine Infant after his birth, were natives of Persia, Arabia and Saba (Ps. 71:10), countries to the east of Palestine. Their coming was prophesied especially by David, and before him by Balaam, who having been hired by Balac, king of the Moabites, to curse the Israelites, blessed them instead (Num. 23:8ff.; 20ff.; 24:5ff.). In this blessing Balaam said he would see Christ the King, though not then, and would behold Him, though not near (Ib. 17), for he did not see Him with his own eyes but through the Magi, his descendants many centuries after. He said also a star would rise out of Jacob (Ib.), which was Christ, who arose to reign forever in the house of Jacob (Lk. 1:32).

553. These three Kings were well versed in the natural sciences and well read in the Scriptures of the people of God, and because of their learning they were called Magi. By their knowledge of Scripture, and by conferring with some of the Jews, they were imbued with a belief in the coming of the Messiah expected by that people; moreover, they were upright men, truthful and very just in the government of their countries. Since their dominions were not so extended as those of our times they governed them easily, and personally administered justice as wise and prudent sovereigns. This is the true office of kings, and therefore the Holy Ghost says He holds their hearts in his hands in order to direct them like irrigated waters to the fulfillment of his holy will (Prov. 21:1). They were also of noble and magnanimous disposition, free from avarice and covetousness which so oppress, degrade and belittle the spirits of princes. Because these Magi governed adjoining countries and lived not far from each other, they were mutual friends and shared with each other the virtues and the knowledge which they had acquired, consulting each other in the more important events of their reigns. In all things they communicated with each other as most faithful friends.

554. I have already mentioned in chapter XI, number 492, that in the same night in which the incarnate Word was born the three Kings were informed of his Nativity by the ministry of the holy Angels. It happened in the following manner: One of the Guardian Angels of our Queen, of a higher order than the Guardian Angels of the three Kings, was sent from the cave of the Nativity. By his superior faculties he enlightened the three Guardian Angels of the Kings, informing them at the same time of the will and command of the Lord that each of them manifest to his charge the mystery of the Incarnation and birth of Christ our Redeemer. In the same hour each of the three Angels spoke in dreams to the Wise Man under his care. This is the usual course of angelic revelations when the Lord communicates with souls through the angels. This enlightenment of the Kings concerning the mysteries of the Incarnation was very copious and clear. They were informed that the King of the Jews was born, true God and man; that He was the Messiah and Savior who was expected; that He was the One who was promised in the Scriptures and prophecies (Gen. 3:15; 28:14; II Kg. 7:13; Is. 9:6; Jer. 23:5; Ez. 34:23; etc.); and that they themselves, the three Kings, were singled out by the Lord to seek the star which Balaam had foretold. Each one of the three Kings was also made aware that the same revelation was being given to the other two in the same way, and that it was not a favor or miracle which should remain unused, but rather they were expected to cooperate with the divine light and execute what it pointed out. They were inspired and inflamed with a great love and desire to know God made man, to adore Him as their Creator and Redeemer, and to serve Him with most perfect devotion. In all this they were greatly assisted by the distinguished moral virtues which they had acquired, for because of them they were excellently disposed for the operation of the divine enlightenment.

555. After receiving these heavenly revelations in their sleep, the three Kings awoke at the same hour of the night, and prostrating themselves on the ground and humiliating themselves to the dust they adored in spirit the immutable being of God. They exalted his infinite mercy and goodness for having sent the divine Word to assume flesh of a Virgin (Is. 7:14) in order to redeem the world and give eternal salvation to men. Then all three of them, governed by an impulse of the same Spirit, resolved to depart without delay for Judea in search of the divine Child in order to adore Him. The three Kings prepared gifts of gold, frankincense and myrrh in equal quantities, being guided by the same mysterious impulse, and without having conferred with each other concerning their undertaking the three of them arrived at the same resolve and the same plan of executing it. In order to set out immediately they procured on the same day the necessary camels and provisions, together with a number of servants for the journey. Without heeding the commotion caused among their people, or considering that they were to travel in foreign regions, or caring for any outward show of authority, without ascertaining particulars of the place whither they were to go, or gathering information for identifying the Child, they at once resolved with fervent zeal and ardent love to depart in order to seek the newborn King.

556. At the same time the holy Angel who was sent from Bethlehem to the Kings formed out of the material air a most resplendent star, although not so large as those of the firmament, for it was not to ascend higher than was necessary for the purpose of its formation. It took its course through the atmospheric regions in order to guide and direct the holy Kings to the cave where the Child awaited them. Its splendor was of a different kind from that of the sun and the other stars; with its most beautiful light it illumined the night like a brilliant torch, and it mingled its own most active brilliancy with that of the sun by day. Upon coming out of their palaces each one of the Kings saw this new star (Mt. 2:2), though each from a different standpoint because it was only one star and was placed at such distance and height so it could be seen by each one at the same time. Since the three of them followed the guidance of this miraculous star they soon met. Thereupon it immediately approached them much more closely, descending through a multitude of degrees of the aerial region and rejoicing them by shedding its refulgence over them at closer range. They began to confer among themselves concerning the revelation they had received and about their plans, finding them to be identical. They were more and more inflamed with devotion and with the pious desire of adoring the newborn God, and broke out in praise and admiration at the inscrutable works and mysteries of the Almighty.

557. The Magi pursued their journey under the guidance of the star without losing sight of it until they arrived in Jerusalem. Hence, because this city was the capital and metropolis of the Jews, they suspected this was the birthplace of their legitimate and true King. They entered into the city and openly inquired after Him, saying (Ib.): Where is He that is born King of the Jews? For we have seen his star in the East which manifested his birth, and are come to see and adore Him. Their inquiry came to the ears of Herod, who at that time (although unjustly) reigned in Judea and lived in Jerusalem. The iniquitous king was startled upon hearing that another more legitimate claimant to the throne had been born, and was much disturbed and scandalized (Ib. 3).* With him the whole city was agitated, some of the people out of flattery to the king and others because of the fear of disturbance. Immediately, as St. Matthew relates, Herod called together a meeting of the principal priests and scribes in order to ask them where Christ was to * cf. also Mt. 11:6 [Ed.] be born according to the prophecies and Holy Scriptures. They answered that according to the prophecy of one of them, who was Micheas (Mich. 5:2), He was to be born in Bethlehem, since it was written by him that from thence the Ruler who was to govern the people of Israel was to arise.

558. Thus informed of the birthplace of the new King of Israel, and insidiously plotting from that very moment to destroy Him, Herod dismissed the priests. Then he secretly called the Magi in order to learn of them at what time they had seen the star as harbinger of his birth (Mt. 2:7). And since they with sincerity manifested it to him, he sent them to Bethlehem, saying to them with cunning malice (Ib. 8): Go and diligently inquire after the Child, and when you have found Him, bring me word again, that I also may come to recognize and adore Him. The Magi departed, leaving the hypocritical king ill at ease and in great consternation at such indisputable signs of the coming of the legitimate King of Israel into the world. Although he could have eased his mind in regard to his sovereignty by the thought that a recently born infant could not be enthroned so very soon, yet human prosperity is so unstable and deceitful that it can be overthrown even by an infant, or the mere hint of a threat, though it be ever so distant. Thus can even an imagined uncertainty destroy all the comfort and pleasure so deceitfully proffered to its possessors.

559. Upon leaving Jerusalem the Magi again found the star (Ib. 9) which at their entrance they had lost from view. By its light they were conducted to Bethlehem and to the cave of the Nativity. Diminishing in size it hovered over the head of the infant Jesus and bathed Him in its light, whereupon the matter of which it had been composed dissolved and disappeared. Our great Queen had already been prepared by the Lord for the coming of the Kings, and when She understood they were approaching the cave She requested St. Joseph not to leave it but to stay at her side. This he did, though the sacred text of the Gospel does not mention it; like many other things passed over in the Gospels this was not necessary for establishing the truth of the mystery. Nevertheless it is certain St. Joseph was present when the Kings adored the infant Jesus. The precaution of sending him away was not necessary, for the Magi had already been instructed that the Mother of the Newborn was a Virgin, and that He was the true God and not a son of St. Joseph; nor would God have permitted them to be led to the cave ignorant of such an important circumstance as his origin, allowing them to adore the Child as the son of Joseph and of a mother not a virgin. Of all this they were enlightened, and they had most exalted sentiments toward such magnificent and lofty sacraments.

560. The heavenly Mother awaited the pious and devout Kings, standing with the Child in her arms. Amid the humble and poor surroundings of the cave, in incomparable modesty and beauty, She exhibited at the same time a majesty more than human, the light of heaven shining in her countenance. Still more visible was this light in the Child, shedding through the cavern effulgent splendor which made it like a heaven. The three eastern Kings entered (Mt. 2:11), and at the first sight of the Son and Mother they were for a considerable space of time overwhelmed with wonder. They prostrated themselves upon the earth, and in this position they worshiped and adored the Infant, acknowledging Him as true God and true man, and as the Savior of the human race. By the divine power which the sight of Him and his presence exerted in their souls they were filled with new enlightenment. They perceived the multitude of angelic spirits, who as servants and ministers of the King of kings and Lord of lords attended upon Him in reverential fear (Heb. 1:4; Apoc. 19:16). Arising, they congratulated their and our Queen as Mother of the Son of the eternal Father, and they approached to reverence Her on their knees. They sought her hand in order to kiss it, as they were accustomed to do to their queens in their countries, but the most prudent Lady withdrew her hand and offered instead that of the Redeemer of the world, saying: “My spirit rejoices in the Lord and my soul blesses and extols Him, because among all the nations He has called and selected thee to look upon and behold that which many kings and prophets have in vain desired to see (Lk. 10:24), namely He who is the eternal Word incarnate. Let us extol and praise his Name for the sacraments and mysteries wrought among his people; let us kiss the earth which He sanctifies by his real presence.”

561. At these words of most holy Mary the three Kings humiliated themselves anew, adoring the infant Jesus. They acknowledged the great blessing of living in the time when the Sun of justice was arising in order to illumine the darkness (Mal. 4:2). Thereupon they spoke to St. Joseph, congratulating him and extolling his good fortune in being chosen as the spouse of the Mother of God, and they expressed wonder and compassion at the great poverty beneath which were hidden the greatest mysteries of heaven and earth. In this conversation they consumed three hours, and then the Kings asked permission of most holy Mary to go to the city in order to seek lodging, since they could find no room for themselves in the cave. Some people had accompanied them, but the Magi alone participated in the light and grace of this visit. The others took notice merely of what passed exteriorly, and witnessed only the destitute and neglected condition of the Mother and her spouse. Though wondering at the strange event, they perceived nothing of its mystery. The Magi took leave and departed, while most holy Mary and Joseph, being again alone with the Child, glorified His Majesty with new songs of praise because his Name was beginning to be known and adored among the Gentiles (Ps. 85:9). What else the Kings did shall be related in the following chapter. (Venerable Mary of Agreda, The New English Edition of The Mystical City of God, Part  II: The Incarnation, Book IV, Chapter XVI.)

Don’t believe it when you hear or read about anyone saying that we do not know much about the The Three Kings. We do indeed know much about them from Tradition and from Our Lady herself. Moreover, Holy Mother Church names the Three Kings (Capsar, Balthazar and Melchior) in her the blessing of the chalk appointed for this day, and it must be remembered that Holy Mother Church is guided by God the Holy Ghost in the composition of her Sacred Liturgy, including in Roman Ritual appointed for blessings. 

We have the obligation, therefore, to hold fast to the truths of the Catholic Faith as they have been maintained in the Catholic underground without any concessions to conciliarisim or to the nonexistent legitimacy of the false conciliar sect’s false, apostate and blasphemous clergy and “hierarchy, yes, even to the point of ridicule and the loss of friends and prestige.

So what?

The Apostles of the King of Kings were willing to give up their lives. The millions of martyrs who followed them shed their own blood in defense of the Chief Priest and Victim of every Mass. The Fathers and the Doctors of the Church have proclaimed most excellently His precepts in the midst of rampant heresies. We must not shrink from our own duties in these difficult times. We must make Our Lord and the fullness of His truths manifest in every aspect of our lives at all times.

The silent and just man of the House of David, Saint Joseph, watched and marveled as the Three Kings adored his foster-Child. He watches and marvels as we adore Him in His Real Presence. He smiles approvingly as we pay homage to his chaste spouse, Our Most Blessed Mother, and guides us gently as we intercede with him in our own efforts to be as Christ-like as he was in everything he did to fulfill God’s will in us own life, thus serving as a special patron and guardian in the midst of the present state of apostasy and betrayal that has forced faithful Catholics into the underground.  We entrust ourselves to Saint Joseph, therefore, to help us be ready to be Christ to all who come looking for Him in us, to see others with the eyes of Christ, to speak with the voice of Christ, and to love with the Sacred Heart of Christ, leaning so readily on the Immaculate Heart that warmed the life of the Holy Family of Nazareth at all times.

Although the Star of Bethlehem that guided the Three Kings of the Orient to adore the Infant Jesus is obscured from the vision of many men day, we continue to beseech Our Lady and Saint Joseph that all men we come to see that that  star shines in the Catholic Church, nor her counterfeit ape, as she, the Holy Catolic Church, alone has been given the means by offer authentic worship and to serve as the infallible herald of the Gospel of the Priest, Prophet, and King adored by the Gentiles for the first time on this day.

This is the day upon which to give a few simple gifts to our children and to our spouses. This day, the Twelfth Day of Christmas, is the day to continue to wish others a Blessed and Merry Christmas. For Christ is being borne to the Gentiles this day, a foreshadowing of the apostolic work of Saint Paul the Apostle Himself, who was chosen out of time to be the Apostle to the Gentiles as he converted unbelievers after his own fellow Jews had hardened their hearts against their very Divine Messias. May we rejoice with thanks and praise on this glorious day, making haste to meet the Three Kings and the Holy Family in the offering of the Mass of all ages, which is still kept on this solemn day, January 6. May our worship this day and every day be but a foretaste of the eternal glories of Heaven itself.

A blessed Feast of the Epiphany to you all.

Vivat Christus RexViva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint 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 Balthazar, pray for us.

2019: Another New Year to Serve Our Lord Through the Sorrowful and Immaculate Heart of Mary

from Christ or Chaos

Every new day of our lives is an opportunity for us to start “fresh,” if you will, as we give thanks to God for keeping us alive for another day to give Him honor and glory through the Sorrowful and Immaculate Heart of Mary as we adore Him in true offerings of the Holy Sacrifice Mass and as we petition Him for what we need, both spiritually and temporally. We must approach each day as though it is the very last day of our lives, the day on which we will meet Christ the King as Our Judge at the moment of our Particular Judgments, trying to pursue excellence in all we do as redeemed creatures, keeping in mind at all times the greater honor and glory of God and the need to help others to see His impress in our souls as we treat them as we would treat Him in the very Flesh.

We measure the passing of time in many ways. Seconds. Minutes. Hours. Days. Weeks. Months. Years. Decades. Centuries. The most accurate measure of how long we have been alive is days as we are day older with each passing day. No one is just, say, to pick a random age and date, sixty-six years old from Friday, November 24, 2017, to Saturday, November 24, 2018. I didn’t just “turn” sixty-seven years of age thirty-eight days ago now. My sixty-seventh birthday was commemorated on the 24,373rd day of my life thirty-eight days ago, that is, on Saturday, November 24, 2018. We age with ever passing day. We make decisions each day that draw us closer to God or move us farther away from Him as He has revealed Himself to us exclusively through His true Church. We must be quite conscious of all of this throughout the course of every day that God, in His ineffable Mercy, keeps us alive to know, to love, and to serve Him as members of the Catholic Church, outside of which there is no salvation and without which there can be no true social order.

God’s Mercy to us erring sinners is such that He keeps alive for a certain length of years so that we can learn from our past mistakes and to make reparation for our sins as we grow in fervor for our love of Him and offer to Him through the Sorrowful and Immaculate Heart of Mary our prayers and penances and sacrifices and mortifications and our efforts to fulfill as perfectly as possible the duties of our freely chosen states-in-life. The beginning of a new calendar year, coming this time twenty-nine days after the beginning of the current liturgical year, is a great grace sent to us by God to reflect on the Mercies that He has extended to us as we live out our days in time in this passing, mortal vale of tears and to thank Him for those tender Mercies and to entreat Him for more as we grow in sorrow for our sins and grow in appreciation for His kindness to us.

A soul that approaches Our Blessed Lord and Saviour Jesus Christ as His consecrated slave through the Sorrowful and Immaculate Heart of Mary surrenders all of his liberty to Him through His Most Blessed Mother, counting it as a joy to give unto the Immaculate Heart whatever merits he earns as a resulted of his prayers and indulgenced actions and all sufferings and humiliations endured.

A soul consecrated to the Divine Redeemer through the Sorrowful and Immaculate Heart of Mary offers freely the graces He received in his worthy receptions of Holy Communion to that Immaculate Heart to be disposed of as she sees fit.

A soul consecrated to Our Lord through the Sorrowful and Immaculate Heart of Mary expresses gratitude for every consolation and for every cross given unto him. We must recognize that each consolation and every cross is a sign of God’s great love and mercy for us as He gives us consolations to give us encouragement in this vale of tears and as He gives us crosses to unite us more fully to His Holy Cross so that we can help to pay back the debt of what we owe for our own forgive sins, help to convert hardened sinners alive on the face of this earth and to help to release the Poor Souls in the Church Suffering in Purgatory.

A soul who lives in the conscious awareness of his Total Consecration to Jesus through the Immaculate Heart of Mary does not live in fear of the exigencies of the moment in his personal life. He maintains an equanimity in the midst of personal travails, seeing each as coming from the hand of God and understanding without a moment’s hesitation that the graces He won for us on the wood of the Holy Cross and that flow through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient to prosper under each cross, recognizing as well that absolutely nothing we suffer in this life is the equal of what one of our least Venial Sins caused Him to suffer in His Sacred Humanity during His Passion and Death.

A soul who lives in the consciousness awareness of his Total Consecration to Jesus through the Immaculate Heart of Mary does not live in fear of the exigencies of the moment in the life of the Church Militant on earth or the world. He maintains an equanimity in the midst of these travails, hoping and praying that his own acts of reparation to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary will help to plant a few seeds for the Resurrection of the Mystical Body of Our Blessed Lord and Saviour Jesus Christ upon earth and for the restoration of Christendom in the world.

Holy Mother Church has faced periods of heresy before in her life. While this period is perhaps the most treacherous, she will endure the storm. All we need to do is to make sure that we don’t associate with the heretics or accord them any recognition whatsoever as we cleave to true bishops and true priests in the catacombs who make no concessions to conciliarism whatsoever and offer no legitimacy at all to the counterfeit church’s false “shepherds” who blaspheme God repeatedly as they deny articles contained in the Deposit of Faith and refuse to seek with urgency the unconditional conversion of non-Catholics to the true Church while they, at the same time, esteem the symbols of those false religions and praise their nonexistent “ability” to contribute to the “betterment” of the world. The Catholic Church cannot give us defective liturgies or false doctrines or ambiguity in her teaching. We just need to be at peace as we thank Our Lord and His Most Blessed Mother for the graces of letting us have access to true bishops and true priests who are not “una cum” the heretics and blasphemers, true bishops and true priests who sacrifice themselves to the point of exhaustion to provide us with the Sacraments, access to which most Catholics today simply do not possess.

We must remember also that Holy Mother Church has dealt with thousands upon thousands of civil potentates who have sought to destroy her by various means. She is still here. They are, each of them, dead. Some converted and repented of their crimes before they died. Others did not. It is no different today. Today’s civil potentates who are the enemies of Holy Mother Church and the souls for whom Our Blessed Lord and Saviour Jesus Christ shed every single drop of His Most Precious Blood on the wood of the Holy Cross will die one day. We pray for their conversion before they die. We will forgive them right readily if they persecute us for our refusal to obey unjust laws and because we criticize them and their defiance of Christ the King and Mary our Immaculate Queen. Even the “white” or “dry” martyrdom that comes with such persecution can wipe away much of the debt that we owe God for our forgiven sins and our general attachment to our Venial Sins. We must not be fearful. God is more powerful than any civil potentate is at war with Him and His Holy Church.

We must trust God completely at every moment of our lives, fearing only to die in a state of final impenitence. We must forgive all others from our hearts, recognizing that there is nothing anyone has ever done to us or said about us or caused us to suffer is the equal of what one of our least Venial Sins caused Our Lord to suffer in His Sacred Humanity during His Passion and Death, recognizing also that we who are the unmerited beneficiaries of His Absolution in the Sacred Tribunal of Penance cannot withhold forgiveness from our fellow contingent beings who are also sharers, even though they themselves may be unaware or reject totally this truth, in His Redemptive Act on the wood of the Holy Cross. All of the circumstances and intentions of each and every human heart will be made manifest on the Last Day at the General Judgment of the Living and the Dead. The misunderstandings encountered in this passing, mortal vale of tears will be wiped away for the souls of the just, although the souls of the unjust, that is, those who have indeed died in states of final impenitence, will hate each other for all eternity in Hell. We should count it as a supreme privilege to share with Our Lord Himself the ignominy of being misunderstood and rejected by even our closest relatives and friends.

Yes, we must trust God completely in all of the circumstances of our lives, understanding that each circumstance has been ordained by Him for all eternity and is meant to be used for His greater honor and glory and for our own sanctification and salvation. Joy should be the true keynote of the life of a Catholic who sees the loving hand of God in all of the circumstances of his life. To be joyful in the midst of sufferings and humiliations is madness to the world. It is, of course, sanity to a believing Catholic who loves God and is sorry for his many sins.

Father Benedict Baur, O.S.B., wrote in The Light of the World about the dispositions we should have in our heart and soul at the beginning of another new calendar year in Our Blessed Lord and Saviour Jesus Christ:

Although the liturgy of the Church does not provide for the celebration of New Year’s Day, we should not for this reason pass over it lightly. We should at this time reconsider the program which the Church outlined for us at the beginning of the liturgical year, a program both positive and negative. We are to renounce all worldly lusts and practice piety.

The Redeemer who came to live among us makes it clear to us that in the sight of God only one thing is necessary: the salvation of our immortal soul. All the actions of our life, then, should be directed to the salvation of our soul and that of our neighbor. Indifference to the claims of God and to the fate of the soul in the world to come, is the besetting sin of our age. Life in our times is so clamorous and so urgent in its solicitations that it threatens to blind us and close our eyes to our true destiny. Our lives become worldly and we neglect the needs of our soul. The Church shows us how to avoid this danger, and in the Epistle for the feast of the Circumcision we are directed to renounce all “ungodliness and worldly desires” that might captivate us and interfere with the salvation of our soul.

Not only must we avoid those things that might harm us, but we must also do something positive. “We should live soberly and justly and godly.” We must liver soberly, that is, be moderate in our thoughts, words, and actions, making them conform to the truths of our faith; justly, that is, giving every man what is due him, but not forgetting the claims of God and our fellow man, the claims of nature, grace, and our own soul, and even the just claims of our body. We must live “godly,” that is, we must be sustained by a childlike confidence in the heavenly Father, whose children we have become by reason of our brotherhood in Christ. We must live with the conviction that His fatherly care and loving hand are always guiding us, protecting us, and sanctifying us.

“Looking for the blessed hope and coming of the glory of the great God and our Savior, Jesus Christ” (Epistle). All temporal things must pass away, but they point the way to that which is enduring and eternal, which alone can satisfy our souls. Now we can wait for the day when eternity will begin for us and the Lord will return in majesty. Thus He shall come to us at the moment of our death and on the day of the Last Judgment. Our faith teaches us to believe that death merely opens up for us the gates of eternity. If our lives have been worthy, the Lord upon His return will unite our transfigured souls to our bodies. This holy hope prompts us to long joyfully for the return of the Lord and for the blessed eternity that will follow. This hope sustains us and gives us the strength to conquer. The sacrifices and the good works which we undertake at the beginning of the new year will increase our merit for eternity if we persevere in them.

Shun all ungodliness and worldliness; “live soberly and justly and godly,” sustained by the loving hand of a devoted Father; long for the blessed day of eternity with holy hope. This is the program the Church sets before us at the beginning of a new year.

The liturgy shows us where we shall find the strength to do these things. “A child is born to us and Son is given to us, whose government is upon His shoulders; and His name shall be called the Angel of great counsel” (Introit). Christ, the Lord of all things, is born to us. He, the Son of God, has assumed a human nature and in the Mass has become our sacrificial meal and at the same time the spotless oblation which we offer to God. With His help we shall be able to accomplish our program. “I am the vine, you the branches. As the branch cannot bear fruit of itself unless it abide in the vine, so neither can you unless you abide in Me” (John 15: 5, 4).

On New Year’s Day we should renew the promises we made at our baptism. “I renounce Satan and all his works and pomps. I believe in God the Father, the Son, and the Holy Ghost, and in the Holy Catholic Church.” We should resolve that all we do, we will do for God and in accordance with the holy will of Jesus. Lord, take me to Thyself, tak me to Thyself. (Father Benedict Baur, O.S.B., The Light of the World, B. Herder Book Company, 1954, pp. 121-122.)

Our recourse, as always, must be to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart out of which It was formed with which It beats as one. Our Lady keeps us in the folds of her mantle and in the crossing of her arms as she told Juan Diego on Tepeyac Hill in 1531. We must keep close to her by means of using the shield of her Brown Scapular and the weapon of her Most Holy Rosary as are reminded by her Miraculous Medal that she is indeed the Mediatrix of All Graces.

A good resolution to make for this new calendar year, therefore, is to pray more and more Rosaries of reparation each day. Praying Our Lady’s Most Holy Rosary will cure us of worldliness and worldly ambition. Praying more and more Rosaries of reparation will help us to appreciate the horrors that our sins imposed upon the Sacred Humanity of Our Blessed Lord and Saviour Jesus Christ and caused those Seven Swords of Sorrow to be pierced through and through the Immaculate Heart of His Most Blessed Mother. Praying more Rosaries of reparation will help us to have true peace of soul in the midst of every difficulty that we encounter life, understanding that nothing we experience can equal the sufferings that Our Lady herself endured as she stood so valiantly by the foot of her Divine Son’s Most Holy Cross.

A New Year of Our Blessed Lord and Saviour Jesus Christ, the year 2019, has arrived! Let us thank God for keeping us alive until now and to beg His Most Blessed Mother to know, to love, and to serve Him more readily and zealously with each additional day of life that He gives us, offering all to Him–Father, Son, and Holy Ghost–through the Immaculate Heart of Mary.

A blessed New Year of Our Lord to you all! There is work to do. Let us do so with joy and gratitude as members of the Catholic Church.

Vivat Christus Rex! Viva Cristo Rey!

Isn’t it time to pray a Rosary now, not any day now?

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saint Stephen the Protomartyr, pray for us.

The Holy Innocents, pray for us.

60 Years of Sede Vacante

from Novus Ordo Watch

Sixty years without a Pope — how could this happen?

Like Sheep without a Shepherd:
60 Years of Sede Vacante

During last year’s Fatima Conference sponsored by the Congregation of Mary Immaculate Queen(CMRI) in Spokane, Washington, Mr. Mario Derksen, pictured below, delivered a lecture on the subject of 60 years of sede vacante since the death of Pope Pius XII on October 9, 1958. We are happy to be able to share the 42-minute audio recording and also a written transcript in this post.

Looking at the extreme devastation of the Catholic landscape that has been wrought in the past 60 years, Mr. Derksen argues that an effect of such a nature and magnitude can only be explained by a correspondingly grave cause. In other words, it is impossible that the false Novus Ordo religion and all its attendant evils could have come from true Catholic Popes: “A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit…. Wherefore by their fruits you shall know them” (Mt 7:18,20).

The Papacy, as Cardinal Henry Edward Manning once explained, is the divinely-instituted restraining force that keeps the mystery of inquity at bay, but only until the appointed time: “For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way” (2 Thess 2:7). The time when the Pope is “taken out of the way” is now clearly upon us. After delving into some of the historical evidence for the planning and execution of the usurpation of the Papal Throne at the 1958 conclave, the speaker points out that the entire Church must necessarily suffer if the Papacy is oppressed, for where Peter is, there is the Church.

Mr. Derksen reminds his audience that our Faith obliges us to believe without seeing, to accept as true what God has revealed for no other reason than that He has revealed it, He who can neither lie nor be deceived. But do we really believe? The grave trials we are currently undergoing require us to do more than merely profess it. We are challenged to hold fast to what God has promised and revealed despite whatever appearances there might be to the contrary. Alas, our Blessed Lord predicted that only few would persevere: “But yet the Son of man, when he cometh, shall he find, think you, faith on earth?” (Lk 18:8).

As the Papacy is indefectible and the Novus Ordo “popes” have clearly defected, it is therefore a necessary conclusion that the papal claimants after Pius XII have not been true Popes. However, many self-styled traditional Catholics there are who, for one reason or another, cannot bear the thought of having no Pope or of not knowing who and where the Pope is. Tragically, they prefer to accept an obvious counterfeit as Pope instead, even one who is openly heretical, and they simply refuse him submission “as needed” in order not to be infected by his false teachings and impious decrees. As Derksen so aptly says in his talk: “Better [to have] a Pope to refuse submission to than [to have] no Pope to submit to, their strange logic seems to say.”

It is clear that no one has all the answers to this bizarre calamity that has befallen the Catholic Church since the death of Pope Pius XII. However, to recognize manifest anti-Catholics as our legitimate Catholic shepherds and then refuse them submission is most definitely not the right solution.

After briefly addressing the problem of disagreements and divisions among sedevacantists, the speaker concludes his presentation on a positive and exhortative note, reminding us that the omniscient and omnibenevolent God who governs all things is fully in charge and has placed us into these confusing times by His holy Providence “because this time is most favorable to our salvation.” How blessed will we be when we accept this cross for what it truly is, namely, the instrument of our salvation, hand-crafted by a loving God to guide us safely to Eternal Life!

Listen to this exciting talk and share it with friends and family:

Like Sheep without a Shepherd:
Sixty Years of Sede Vacante

by Mario Derksen (Oct. 11, 2018)

(Alternate download link: click here)

A written version of this talk is also available:
“Like Sheep without a Shepherd” (PDF)

The text of this lecture is also being published in The Reign of Mary and The Four Marks under the slightly modified title, “As Sheep not having a Shepherd”.

For more talks from this conference or to purchase them on CD, and to view photos of the gathering, please see the following links:

Other talks given at prior Fatima Conferences that may interest you are:

Church Teaching on Rhythm Method & Natural Family Planning

We know that artificial contraceptives are mortally sinful. The Catholic Church teaches that one who uses these contraceptives, and dies with this stain of sin on their soul will go to hell. One can not be a Catholic and reject this. However, what of the question of Natural Family Planning otherwise known as the Rhythm Method?? Is Natural Family Planning sinful?

This turns out to be a misunderstood question, so here is what the theologians and the Church says…

On the Question of Natural Family Planning

by the Most Reverend Mark. A. Pivarunas, CMRI

The issue of Natural Family Planning is certainly one that has been misunderstood and misrepresented. On one hand, there are some who erroneously believe that NFP can be practiced indiscriminately without the necessary conditions listed by Pope Pius XII (i.e. a serious reason, mutual consent, and morally possibly) and on the other, there are some who condemn entirely the practice of NFP, regardless of serious necessity. It would be better, of course, if this delicate matter were treated in private — with married couples and those preparing for marriage. Because it has become so public, however, it is necessary to answer the important question: “What DOES the Catholic Church really teach on this moral issue?” You will find the answer well explained by His Excellency. Once again, let this also serve as a reminder to all couples that a sufficiently grave reason is necessary to make use of Natural Family Planning.


February 18, 2002

Dear N.,

Praised be Jesus and Mary!

Thank you for your recent letter on the topic of “rhythm” and I welcome the opportunity to set this matter straight.

Not unlike the Protestants who misinterpret Sacred Scripture, there are some traditional Catholics who misunderstand past teachings of the Catholic Church and thereby arrive at erroneous conclusions. I believe that this is certainly the situation with “rhythm.”

Consider the following points:

1) The very concept of “rhythm” was first considered by the Catholic Church in 1853. The Bishop of Amiens, France, submitted the following question to the Sacred Penitentiary:

“Certain married couples, relying on the opinion of learned physicians, are convinced that there are several days each month in which conception cannot occur. Are those who do not use the marriage right except on such days to be disturbed, especially if they have legitimate reasons for abstaining from the conjugal act?”

On March 2, 1853, the Sacred Penitentiary (during the reign of Pope Pius IX) answered as follows:

“Those spoken of in the request are not to be disturbed, providing that they do nothing to impede conception.”

a) Please note: “providing that they do nothing to impede conception.” When married couples practice rhythm, they do not do anything unnatural in the act itself.

In Medical Ethics by Fr. Charles J. McFadden, O.S.A, Ph.D., we read:

“In the use of the safe period, married persons do not interfere in any way with the operation of nature. Their marital relationship is carried out in the strictly natural manner… No unnatural action is committed by those who exercise their marital rights in a truly natural manner during the safe period… In marriage, both parties acquire mutual permanent rights to marital relationship. This fact indicates that they have the right at all times. Generally speaking, however, they do not have the obligation to exercise their rights at any specific time.”

b) Conception certainly can still take place even when couples practice rhythm. In Marriage Guidance by Fr. Edwin F. Healy, S.J., S.T.D., we find:

“Rhythm cannot be looked upon as a certain method of avoiding offspring… The reasons for lack of certainty are: (1) It is difficult to be sure of the strict regularity of a particular woman’s ovulation periods. (2) Fertilization at times occurs during the periods which this theory regards as absolutely sterile.”

2) Another reference to rhythm appeared in 1880. Fr. Le Conte submitted the following questions to the Sacred Penitentiary:

“Whether married couples may have intercourse during such sterile periods without committing mortal or venial sin?”

“Whether the confessor may suggest such a procedure either to the wife who detests the onanism of her husband but cannot correct him, or to either spouse who shrinks from having numerous children?”

The response of the Sacred Penitentiary (during the reign of Pope Leo XIII), dated June 16, 1880, was:

“Married couples who use their marriage right in the aforesaid manner are not to be disturbed, and the confessor may suggest the opinion in question, cautiously, however, to those married people whom he has tried in vain by other means to dissuade from the detestable crime of onanism.”

a) Please note that onanism and rhythm are two different things. In Medico-Moral Problems, Fr. Gerard Kelly, S.J., explained:

“The Church teaches that contraception is a sin because it means doing what is evil. It is not the same with rhythm. Those who practice the rhythm do nothing evil. They simply omit doing something good — that is, they abstain from intercourse at the time when it might be fertile. Therefore, the morality of using rhythm must be judged in the same way as other omissions: if the abstinence from intercourse is a neglect of duty, it is sinful; if it does not imply a neglect of duty, it is not sinful.”

b) In The Administration of the Sacraments by Fr. Nicholas Halligan, O.P., there is yet another reference to the morality of rhythm:

“As regards the conjugal act spouses are free to choose whatever time they wish to use their marital rights or also to abstain by mutual consent. Thus they are not obliged to perform this act only during the fertile period, neither are they obliged to refrain during the sterile period.

“God has endowed the nature of woman with both periods. Deliberately to limit the use of marital relations exclusively to the sterile periods in order to avoid conception (i.e., to practice periodic continence or rhythm) is, according to the common teaching of theologians, morally lawful in actual practice if there is mutual consent, sufficient reason and due safeguards against attendant dangers. “It is also common teaching that this practice of family limitation without good and sufficient reason involves a degree of moral fault. This fault certainly could be mortal if serious injustice is done or there exists grave danger of incontinence, divorce, serious family discord, etc.”

c) Furthermore, the above responses of the Sacred Penitentiary (which are quoted in sections 1 and 2 of this letter) were the moral guidelines for the theologians long before Pope Pius XII addressed this issue. As we read in Handbook of Moral Theologyby Fr. Dominic Prummer, O.P.:

“To make use of the so-called safe period (i.e., to refrain from the conjugal act during the period when the woman is fertile) has been declared lawful by the Sacred Penitentiary, but it is not a certain means of preventing conception, since there is no infallible way of determining the safe period.”

3) You misinterpret Pope Pius XI in his encyclical Casti Connubii when he teaches:

“Since, moreover, the conjugal act by its very nature is destined for the generating of offspring, those who in the exercise of it deliberately deprive it of its natural force and power, act contrary to nature, and do something that is shameful and intrinsically bad.”

a) Married couples do not “deprive it [the marriage act] of its natural force and power” with the practice of rhythm because conception is still possible.

b) The footnotes in Denzinger on this quote of Pope Pius XI refer to the sinful practice of onanism — whether by interrupted copulation or by artificial instruments. There is no mention of rhythm at all.

4) It is also incorrect to say that Pope Pius XI had not referred to rhythm in his encyclical when he taught:

“Nor are those married couples to be considered as acting against the order of nature who make use of their right in the proper, natural way, even though through natural causes either of time or of certain defects, new life cannot thence result.”

a) In Moral Theology by Fr. John C. Ford, S.J., and Fr. Gerard Kelly, S.J., we find an interesting answer to those who would doubt whether this quote of Pope Pius XI was referring to rhythm:

“The fact that the licit use of the sterile period was already at that time a commonplace among theologians, the fact that the phrase ‘through natural reasons… of time’ was used, rather than ‘reasons of age’ or some similar expression, and the fact that the immediate context of the encyclical itself was concern for the difficulties of married people tempted to onanism — all these considerations convinced the great majority of theologians that Pius XI was here referring to the permissible use of the sterile periods as a means of avoiding conception. Pius XII, we may mention here, explicitly confirmed this view in 1958 (Address to Hematologists, 12 Sept. 1958, A.A.S., 50 [1958] 736), thus dispelling what little doubt had existed on this point.”

b) Thus whatever interpretation you may apply to Pope Pius XI’s “Nor are those married couples…”, Pope Pius XII has already confirmed what his predecessor meant.

5) For those who would belittle Pope Pius XII’s teaching on the morality of rhythm on the score that he addressed only mid-wives and nurses, let them realize that this address is contained in the Acta Apostolicae Sedis (the official Acts of the Apostolic See).

Refer to: Acta Apostolicae Sedis 43 (1951) 845-46. On two other occasions, Pope Pius XII reiterated this same teaching and these also can be found in the Acta Apostolicae Sedis 43 (1953) 855-60 at 859 and Acta Apostolicae Sedis 50 (1958) 732-48, at 736.

a) It is interesting to note that Fr. Paul Nau, O.S.B., in his article on the “Ordinary Universal Teaching Authority of the Pope” explicitly referred to this teaching of Pope Pius XII on rhythm as an example of an allocution used to promulgate a teaching to the universal Church:

“The pope can use other means for worldwide communication. With extreme care for tact and delicacy, Pope Pius XII has chosen, in speaking of certain more delicate problems of conjugal chastity, to confine his remarks to an audience of doctors, nurses and technicians.

“A good example of this is the allocution Pius XII gave in 1951 to the midwives. Certainly an allocution is not the most solemn means of teaching at the pope’s disposal, but it is just as certain that the pope did intend to teach quite authoritatively in this case.

“There is no question but that such a discourse was intended to have, and in fact has had, a much wider audience than that of his immediate hearers. The same is true of letters and allocutions directed to bishops. As Supreme Pastor teaching other pastors, the pope here exercises a magisterium that is virtually universal. The audiences in these cases are like sounding boards for greater resonance and wider acceptance of the papal teaching.

“When considering such widespread resonance and acceptance of teachings in the Church, we cannot overlook the help of the Holy Spirit given personally to the Successor of Peter. This assistance is meant to prevent the Pastor from leading the flock astray. The pope is endowed with infallibility because he must direct the Church which Christ promised would be preserved from all error till the end of time.

“We can expect the help of the Holy Spirit on any occasion to be in direct proportion to the impact the pope’s words have on the faith of the universal Church. Whatever is accepted throughout the Church must be true, and the greater acceptance a papal declaration finds, the greater reason we have for accepting it as part of the Catholic faith.”

6) It is important to mention that Pope Pius XII placed a condition on the use of rhythm:

“Consequently to embrace the state of matrimony, to use continually the faculty proper to it, and in it alone, and on the other hand to withdraw always and deliberately, without a grave motive, from its primary duty, would be to sin against the very meaning of conjugal life” (A.A.S., 43 [1951] 845-846).

7) Well before Vatican II, moral theologians consistently reiterated the teaching of the Sacred Penitentiary and Pope Pius XII on the morality of rhythm.

It is difficult to comprehend how anyone can claim that the pope, the Sacred Penitentiary, and moral theologians have been in error on this issue for some 150 years and that laity have now figured it out.

With an assurance of my prayers, I remain

Sincerely in Christ,
Most Rev. Mark A. Pivarunas, CMRI

Bergoglio Denies the Immaculate Conception?!

from Novus Ordo Watch

Chaos Frank opened his mouth again…

Francis denies Immaculate Conception, says Virgin Mary Not a Saint from the Beginning

The Novus Ordo circus in Vatican City continues unabated even during one of the most solemn times of the year. Francis is so far removed from Catholicism that he cannot even offer Christmas greetings to his staff without uttering heresy.

On Dec. 21, 2018, Francis received the employees of his Unholy See and Vatican City State at the hideous Paul VI audience hall and, referring to the Nativity scene set up there, said:

Our Lady and Saint Joseph are full of joy: they look at the Child Jesus and they are happy because, after a thousand worries, they have accepted this gift of God, with so much faith and so much love. They are “overflowing” with holiness and therefore with joy. And you will tell me: of course! They are Our Lady and Saint Joseph! Yes, but let us not think it was easy for them: saints are not born, they become thus, and this is true for them too.

(Francis, Christmas Greetings to, Dec. 21, 2018)

The Italian original has these words:

La Madonna e San Giuseppe sono pieni di gioia: guardano il Bambino Gesù e sono felici perché, dopo mille preoccupazioni, hanno accolto questo Regalo di Dio, con tanta fede e tanto amore. Sono “straripanti” di santità e quindi di gioia. E voi mi direte: per forza! Sono la Madonna e San Giuseppe! Sì, ma non pensiamo che per loro sia stato facile: santi non si nasce, si diventa, e questo vale anche per loro.


The video of the address is available here (the paragraph quoted above begins at the 20:35 min mark).

The fact that Francis suggests that it wasn’t until after some kind of interior struggle that Holy Mary and St. Joseph (finally) “accepted this gift of God”, is troubling and blasphemous enough. This alone would probably suffice to accuse him of heresy. But he goes much further. He explicitly says that it was not easy for them to be joyful at the Birth of Christ because this required holiness that they had not received from birth but had to acquire over time!

Needless to say, it is most certainly generally true that saints are not born but made over time, with penance and prayer, enabled and aided by the grace of God (cf. Mt 11:30). However, the Blessed Virgin Mary is an exception in that she was perfectly holy from the very beginning of her existence, and this is a dogma defined by Pope Pius IX in 1854:

…To the honor of the Holy and Undivided Trinity, to the glory and adornment of the Virgin Mother of God, to the exaltation of the Catholic Faith and the increase of the Christian religion, by the authority of our Lord Jesus Christ, of the blessed Apostles, Peter and Paul, and by Our own, We declare, pronounce, and define that the doctrine, which holds that the most Blessed Virgin Mary at the first instant of her conception, by a singular grace and privilege of Almighty God, in virtue of the merits of Christ Jesus, the Savior of the human race, was preserved immaculate from all stain of original sin, has been revealed by God, and on this account must be firmly and constantly believed by all the faithful.

Wherefore, if any should presume to think in their hearts otherwise than as it has been defined by Us, which God avert, let them know and understand that they are condemned by their own judgment; that they have suffered shipwreck in regard to faith, and have revolted from the unity of the Church; and what is more, that by their own act they subject themselves to the penalties established by law, if, what they think in their heart, they should to signify by word or writing or any other external means.

(Pope Pius IX, Apostolic Constitution Ineffabilis Deus; Denz. 1641)

So, not only was the Blessed Virgin Mary born a saint — “full of grace” (Lk 1:28) — she was conceivedone, too. In other words, she has always been a saint, even from the very first moment of her existence. There was never an instant in which she existed without this fullness of grace; at no point was she ever under the dominion of the devil. This was already hinted at right after the fall of Adam and Eve in the Garden of Eden: “I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel” (Gen 3:15).

Yes, we can already think of five things to know and share that Jimmy Akin might offer to exonerate his “Holy Father” from the charge of heresy, but interpretation is one thing and spin another. Francis said what he said, and he wasn’t even speaking off the cuff. He was reading a prepared speech, one that gets reviewed and vetted by a Novus Ordo Dominican theologian in order — make sure you’re sitting down — to ensure it contains nothing heretical or erroneous.

[We pause for a brief moment while you finish laughing.]

But vetted or not, the fact remains that at the end of the day the “Pope” has an obligation to know what he says in public. Should a mistake indeed ever creep in, he then has an obligation to (1) correct the mistake, (2) redress the scandal caused, and (3) take steps to ensure it won’t happen again in the future.

But let’s not kid ourselves here. Francis is right at home with heresy, as our “Pope Francis” page shows, which catalogues his most egregious heresies and howlers. His contempt for the Blessed Virgin Mary is not a secret, although he does, of course, feign a devotion to her most of the time. Recall the following Marian lowlights of his almost 6-year reign of terror so far:

In other words, Jorge Bergoglio has a pattern of insulting Mary Most Holy. (Here we won’t mention his frightful blasphemies against Jesus Christ or the Holy Trinity, which are documented on our Francis page linked above.)

Ah, but Francis also says very noble and beautiful things about the Holy Mother of God, does he not? He certainly does, and he also celebrates the Feast of the Immaculate Conception every Dec. 8. What does this mean, then?

Keep in mind at all times that we are dealing here with a blaspheming deceiver. Contradictory messages and conflicting signals are by design, and they do not show a soul who is confused but one who is trying to cause the greatest possible damage to souls.

As Pope Pius VI said about the innovators he was condeming at the end of the eighteenth century:

[Their way of speaking and acting] cannot be excused in the way that one sees it being done, under the erroneous pretext that the seemingly shocking affirmations in one place are further developed along orthodox lines in other places, and even in yet other places corrected; as if allowing for the possibility of either affirming or denying the statement, or of leaving it up to the personal inclinations of the individual – such has always been the fraudulent and daring method used by innovators to establish error. It allows for both the possibility of promoting error and of excusing it.

(Pope Pius VI, Apostolic Constitution Auctorem Fidei, introduction)

Regarding the heretic Nestorius in particular, the same Pope said:

…he expressed himself in a plethora of words, mixing true things with others that were obscure; mixing at times one with the other in such a way that he was also able to confess those things which were denied while at the same time possessing a basis for denying those very sentences which he confessed.

Sound familiar?

It should. It’s just that, compared to Bergoglio, Nestorius was a choirboy.

“Bp.” Robert Barron tells Jew: No need to become Catholic, Jesus is only the “Privileged” Way

Setting the Word on fire…

“Bp.” Robert Barron tells Jew: No need to become Catholic, Jesus is only the “Privileged” Way

Someone once said that what’s new about the “New Evangelization” of the Vatican II Church is that they never get around to actually evangelizing.

That would be bad enough, but as the Novus Ordo Sect’s rising media star, “Bishop” Robert Barron, demonstrated on a special edition of The Ben Shapiro Show the other day, the reality is much worse: The New Evangelization is actually an Anti-Evangelization, in which souls are not merely not taughtthe Gospel but are actually taught a false gospel (cf. Gal 1:8-9) that confirms them in their unbelief and tells them they need not convert to Catholicism if they wish to be saved.

This is no exaggeration. Have a look at the scandalous answer Barron gave when his host, the Orthodox Jew Ben Shapiro, asked him directly what the Catholic Church teaches about the possibility of salvation for people like him. The tragedy begins at the 16:20 min mark and ends at 18:09:

We won’t fully transcribe the whole train wreck of an answer, but we’ll quote the salient portions.

Shapiro asks:

What’s the Catholic view on who gets into Heaven and who doesn’t? I feel like I lead a pretty good life, a very religiously-based life, in which I try to keep not just the Ten Commandments but a solid 603 other commandments as well. And I spend an awful lot of my time promulgating what I would consider to be Judeo-Christian virtues, particularly Western society’s. So, what’s the Catholic view of me? Am I basically screwed here?

Before we look at how Mr. Barron responds, let’s look at how a Catholic would answer this question. A Catholic would say something like this:

Mr. Shapiro, I have no doubt that you are of good will and are sincerely trying to lead a virtuous and God-fearing life, but ever since Adam and Eve sinned in the Garden of Eden, we have been deprived of the divine life which we need to have in our souls to be able to enjoy God’s Presence forever in Eternal Bliss. For this reason, try as you might, your attempts at keeping the commandments, however many in total, are necessarily doomed to failure. You were conceived in original sin and thus deprived of the supernatural grace you need to make it to Heaven, and even keeping all of the commandments cannot make up for that. In addition, you have sinned in the past and you will sin again in the future, and so it is clear you have already failed in your effort to keep all the commandments. This is why we all — we who are the physical offspring of Adam and Eve — need a Redeemer.

Only the Redeemer could expiate the offense Adam and Eve committed and repair the privation of supernatural grace they transmitted to their progeny. They offended an infinite God and therefore incurred an infinite debt. The violation of God’s law that they committed could only be expiated by infinite Atonement. But what finite being should be capable of rendering infinite Atonement? It is impossible to do for a mere creature.

God, who is all-just, demands that proper expiation be made. But God is also merciful, and therefore, instead of leaving man to his misery and to face his eternal punishment in hell, God took pity on us and decided to provide the remedy Himself. Thus the prophet Isaias foretold: “Say to the fainthearted: Take courage, and fear not: behold your God will bring the revenge of recompense: God himself will come and will save you” (Is 35:4).

Thus God Himself became the Redeemer, and this is Jesus of Nazareth, God’s very own Son. He is the Second Person of the Blessed Trinity become incarnate. This Incarnation — a hypostatic union of the Divine Nature of God the Son with a created Human Nature from the house of David — was also prophesied by Isaias: “Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bud forth a saviour” (Is 45:8). The Dew from Heaven, the Just One whom the clouds rain, is the Divine Nature, and That which buds forth from the earth that opens, is the Human Nature. That is why King David, though he knew the Redeemer would be his descendant, called him “Lord” (Ps 109:1; cf. Mt 22:41-46).

God sent us His Son, the Redeemer, to render on our behalf an infinite Sacrifice of Atonement for sin to the Most Holy Trinity. This He was to do by suffering the Passion, as foretold by Isaias (Is 53) and in the book of Wisdom (Ch. 2), and by offering Himself to be slaughtered on the Cross as the Passover Lamb of the New and Eternal Covenant, before rising again from the grave. This Sacrifice of God’s only Son was foreshadowed by Abraham, who, obeying God’s command, took his only son to be sacrificed, laid wood on his back (Gen 22:6), and said: “God will provide himself a victim for an holocaust” (Gen 22:8).

With Jesus Christ’s Sacrifice on Mount Calvary, all that was foreshadowed by the Temple sacrifices and the Mosaic ceremonial was fulfilled, and the Old Law ceased. This was signified by the rending of the veil in the temple in Jerusalem the moment Christ died (see Mt 27:51).

It was most fitting that man should be redeemed in this way. Being truly God, Jesus was able to render an infinite Atonement to the Trinity on behalf of mankind. Being truly man, He was able to render that infinite Atonement on behalf of mankind.

To benefit from this Perfect Sacrifice which Jesus Christ rendered on the Cross on Mount Calvary, all men must have Its merits communicated to their souls. The first condition for this to happen is that we must believe (see Jn 3:16; Mk 16:16; Heb 11:6). We must believe everything that God has revealed, especially that He is One God in Three Divine Persons, that He became incarnate in Jesus Christ, that He suffered and died for our sins, that He rose from the dead, ascended into Heaven, and sent the Holy Ghost to sanctify our souls.

This Faith is a supernatural gift which is infused into our souls through grace, and this same grace enables us also to hope and to love, all three of which are necessary for salvation. Nothing we do has any supernatural merit before God if we do not have Faith (see Heb 11:6). We are condemned either to despair or to presumption if we do not have hope, for “we are saved by hope” (Rom 8:24). And if we do not love, if we do not have supernatural charity, we are “nothing” (1 Cor 13:2), for we are commanded to love God with all our being and to love our neighbor as ourselves for God’s sake (see Mk 12:30-31), else our Faith is “dead in itself” (Jas 2:17).

To prove His Messiahship, Christ worked countless miracles, including the raising of dead men back to life, and ultimately, raising Himself from the dead. Jesus’ Messianic dignity is likewise confirmed by the fact that after His arrival, all prophets ceased. God sent no more prophets as He had done “at sundry times and in divers manners … in times past” because now He “hath spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world” (Heb 1:1-2).

Now Christ, once He had ascended into Heaven, did not leave us orphans. He sent the Holy Ghost and established a hierarchical society of men with the mission to make disciples of all nations (see Mt 28:19-20) and to teach, sanctify, and govern His sheep. This society He instituted to be the “pillar and ground of the truth” (1 Tim 3:15), the Ark of Salvation to which all must belong if they wish to be saved, just as all who wanted to be saved from the Deluge in the days of Noah had to be inside his ark or else perish. This society is called the Catholic Church, because it is the universal (Greek: katholikos) Church established by God for all of mankind.

I would like to recommend to you a little booklet by Tertullian, For the Conversion of the Jews, which shows how Christ fulfilled the Old Testament prophecies. In addition, I urge you to read the apologetics material by the convert David Goldstein and the conversion story of Alphonse Ratisbonne as well as that of Eugenio Zolli, the former Chief Rabbi of Rome.

Ben, Jesus Christ is your Redeemer also. He has already redeemed you, but this Redemption is of no avail to you for as long as you deny Him (see Mk 16:16; Mt 10:32-33; 2 Tim 2:12): “This is the stone which was rejected by you the builders, which is become the head of the corner. Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved” (Acts 4:11-12). Let your Redeemer, therefore, also become your Savior. Apart from the grace of Christ, which cannot be obtained without Faith, nothing you do will save you (see Jas 2:10).

I implore you, therefore, be blind no longer and see! See that the Redeemer foreshadowed in your own Scriptures (the Old Testament) is Jesus of Nazareth, who suffered and died for you and for all men so that the curse of Adam and Eve would be taken away from your soul and His divine life be infused into it abundantly (cf. Jn 10:10), to your eternal happiness and His eternal glory.

This is how a Catholic would respond to Ben Shapiro’s sincere question about the possibility of his eternal salvation.

By contrast, look at how Barron answers Shapiro’s question whether he, as an Orthodox Jew, will be damned if Catholicism is the true religion. The “great evanglizer” says:

No. The Catholic view — go back to the Second Vatican Council, [which] says it very clearly. I mean, Christ is the privileged route to salvation. I mean, God so loved the world He gave His only Son that we might find eternal life. So that’s the privileged route. However, Vatican II clearly teaches that someone outside the Christian Faith can be saved.

We’ll have to interrupt Barron here because this is intolerable: Christ is merely the privileged route to salvation!? What an audacious blasphemy!

How wrong this is can be seen, not just from the Scripture text Barron himself quotes, which says nothing about a privileged route whatsoever and in fact, in its unabridged full quotation, indicates the opposite: “For God so loved the world, as to give his only begotten Son; that whosoever believeth in him, may not perish, but may have life everlasting” (Jn 3:16). Barron conveniently left out the underlined part, which makes clear that unless we believe in Christ, we will perish. This same inconvenient truth is taught even more explicitly in Mk 16:16: “He that believeth and is baptized, shall be saved: but he that believeth not shall be condemned.”

There are, then, not two different routes, a first class privileged one for Catholics and then an economy class for all the rest, both with the same destination. Christ was rather clear on that: “I am the way, and the truth, and the life. No man cometh to the Father, but by me” (Jn 14:6). Our Lord did not say: “I am the Privileged Way, and the Truer Truth, and the Better Life.” In fact, to the unbelieving Jews specifically he said: “[I]f you believe not that I am he, you shall die in your sin” (Jn 8:24).

What Barron is spouting is the heresy of indifferentism. It was roundly condemned by Pope Gregory XVI:

Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that “there is one God, one faith, one baptism” [Eph 4:5] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that “those who are not with Christ are against Him” [Lk 11:23], and that they disperse unhappily who do not gather with Him. Therefore “without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate” [Athanasian Creed].

(Pope Gregory XVI, Encyclical Mirari Vos, n. 13; underlining added; bold and italics removed.)

This is exactly what Barron is telling Shapiro, although in the following words he attempts to make it sound somewhat Catholic:

Now they’re saved through the grace of Christ, indirectly received. So, I mean, the grace is coming from Christ. But it might be received according to your conscience. So, if you’re following your conscience sincerely — or in your case, you’re following the commandments of the Law sincerely — yeah, you can be saved.

Here Barron tries to smooth over his indifferentism by claiming that those sincere practitioners of apostate Judaism are saved only because they receive grace from Christ our Lord in an indirect way. Clever though this idea may be, it has no support in Catholic Tradition or Sacred Scripture, nor in the magisterial pronouncements of the true Catholic Church, whose last known Pope was Pius XII (d. 1958).

So, what is Barron ultimately telling Shapiro? He’s telling him that as long as he’s trying his best to be a good person (“maintain morality”), he’s good to go, he will go to Heaven, his salvation is assured, courtesy of that “indirect” grace of Christ. That is heresy!

Evidently noticing that the subjectivism he’s preaching implies a kind of relativism, Barron attempts damage control:

Now that doesn’t conduce to a complete relativism. We still would say the privileged route, and the route that God has offered to humanity, is the route of His Son. But no, you can be saved.

Ah! So it’s not a “complete relativism”, only a partial one. Good to know. And there comes that “privileged route” again, which has no support in 1,900 years of Catholic teaching. But even there he cannot keep his lies straight, because he contradicts himself. If “the route that God has offered to humanity, is the route of His Son”, then obviously any other routes are not “the route of His Son”; and yet he also insists that those who take other routes are still saved by the grace of Christ, who is the route God offers to humanity. So in the end it is only one route, then, even in Barron’s convoluted thinking? Then why does he say Christ’s route is merely the privileged one, rather than the only one?

Alas, Barron proceeds to one-up himself. Here’s what he says next:

Even — Vatican II says — an atheist of good will can be saved. Because […] when I follow my conscience I’m following Him, whether I know it explicitly or not. So even the atheist — Vatican II teaches — of good will can be saved.

Following Christ by simply following your conscience, no matter how poorly formed? Wow! The world is full of followers of Christ, and they don’t even know it.

By saying that “even the atheist … of good will can be saved”, Barron is fully in line with his boss, “Pope” Francis, who said the exact same thing in April of this year. Remember?

The continual appeal to the condition “if you follow your conscience”, in addition to being false and misleading, is also beside the point. We are all sinners, and even if our consciences were the ultimate norm of all morality, the fact would remain that many times we simply do not follow our consciences. We sin. We do wrong. We fail to love God or our neighbor as we should. And this is true for everyone, whether it be Catholics, Protestants, Jews, or atheists.

So the real question is: What happens if one of those “indirect route” takers does not follow his conscience? Then what? How will he find forgiveness apart from Christ, apart from supernatural and perfect contrition? Knowing Barron, perhaps he would simply pull out an “indirect forgiveness” joker and consider the problem solved.

The “good atheist” who follows Christ without knowing it by following his conscience — that is the perfidious “anonymous Christian” doctrine of Karl Rahner (see Robert C. McCarthy, A Critical Examination of the Theology of Karl Rahner [Buchanan Dam, TX: Carthay Ventures, 2001], pp. 23-27). It is in harmony with the Vatican II error of the primacy of conscience.

Barron makes it seem as though conscience is God telling every man what is to be done and what is to be avoided. The true Catholic teaching on conscience, however, is simply this:

[Conscience] is an act of the intellect, judging that an action must be performed as obligatory, or must be omitted as sinful, or may be performed as lawful, or is advisable as the better course of action. Thus, we have four types of conscience — commanding, forbidding, permitting, counseling.

Conscience is not, therefore, in the strict sense, habitual knowledge of right and wrong. This is moral science. Neither is conscience in the strict sense an habitual attitude toward moral problems, although we use the term sometimes in this sense, as when we speak of a scrupulous conscience or a lax conscience. But in the true sense, conscience is an actof the practical intellect, concerned with a particular action which one is contemplating doing or omitting in the future. (Many people, particularly non-Catholics, regard conscience as an emotional faculty. They “feel” that something is right or wrong, and are guided in their conduct by this feeling. Of course, this norm is entirely unreliable. The more intelligence and the less feeling enter into conscience, the more likely it is to be correct.)

(Rev. Francis J. Connell, Outlines of Moral Theology, 2nd ed. [Milwaukee, WI: Bruce Publishing, 1958], p. 38; italics given.)

It is true that conscience is a norm of morality, since it is a dictate of the practical intellect: “The voice of conscience is the authoritative guide of man’s moral conduct” (Rev. Thomas Slater, A Manual of Moral Theology, vol. 1, 5th ed. [London: Burns Oates & Washbourne, 1925], p. 29). However, a man’s conscience is not the ultimate norm of moral conduct by any stretch: “Not that the individual conscience is independent of all authority…” (A Manual of Moral Theology, p. 29). It is, rather, what is called the “proximate subjective norm” of morality. By contrast, the remote objective norm “is the eternal law of God [and] the proximate objective norm is the natural law…” (Connell, Outlines of Moral Theology, p. 20).

Barron is trying to place conscience above everything, even above the Gospel and Divine Revelation. In 1952, Pope Pius XII condemned this false view of conscience, which was already making its way into the Church by means of false teachers, who were promoting what the Pope called the “new morality”, also known as situation ethics or ethical existentialism:

The new ethic (adapted to circumstances), say its authors, is eminently “individual.” In this determination of conscience, each individual finds himself in direct relationship with God and decides before Him, without the slightest trace of intervention by any law, any authority, any community, any cult or religion. Here there is simply the “I” of man and the “I” of the personal God, not the God of the law, but of God the Father, with whom man must unite himself in filial love. Viewed thus, the decision of conscience is a personal “risk,” according to one’s own knowledge and evaluation, in all sincerity before God. These two things, right intention and sincere response, are what God considers! He is not concerned with the action. Hence the answer may be to exchange that Catholic faith for other principles, to seek divorce, to interrupt gestation, to refuse obedience to competent authority in the family, the Church, the State, and so forth.

(Pope Pius XII, Address Soyez les Bienvenues, n. 7)

Pope Pius proceeds to denounce this false new morality — which, incidentally, is also what underlies Francis’ Amoris Laetitia — as “alien to the Faith and Catholic principles”.

Tragically, in his conversation with Barron, Shapiro exhibits more or less the attitude of the Pharisee in the Gospel who went up to the temple and prayed: “O God, I give thee thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. I fast twice in a week: I give tithes of all that I possess” (Lk 18:11-12). But he was not justified (see verse 14). However sincere Shapiro may be in the observance of 613 commandments, it will not merit eternal salvation for him because “whosoever shall keep the whole law, but offend in one point, is become guilty of all” (Jas 2:10).

The entire Old Covenant was meant to teach the people of Israel that they cannot save themselves by their own natural strength, that without God’s supernatural grace, it is not possible to attain eternal salvation. The purpose of the Law was to convict people of sin, to show them their neediness and weakness before God. And so St. Paul explained to the Galatians that “by the works of the law no flesh shall be justified” (Gal 2:16). In fact, “if justice be by the law, then Christ died in vain” (Gal 2:21). Indeed! For had the Law been able to justify, then there would have been no need for a Redeemer.

In short: A merely natural goodness does not suffice for us to be able to enter God’s supernaturalkingdom. Ours must be a supernatural goodness, and this can only be communicated to us in sanctifying grace, which cannot be had apart from Faith, hope, and charity.

“Bp.” Barron has committed not only a grave sin against God but also a grave injustice against Mr. Shapiro. Here he had the opportunity, served to him on a silver platter, to explain to this man, who is obviously very intelligent and seems of good will, that his observance of the Mosaic law is in vain and will never be able to merit him salvation if He does not convert to Jesus Christ. What does he do instead? He tells him, basically, that he is just fine as an apostate Jew, and that, as long as he is sincere in his beliefs, he will be saved inspite of his unbelief. As the profound theological explanation for how this can be, Barron proclaims that it will simply be Christ saving him anyway.

In other words: Be whatever religion you think is true — or none, as in the case of atheists — and in the end it will be Christ who saves you. Welcome, ladies and gentlemen, to the New Evangelization in all its glory. Welcome to what the New Theology (Nouvelle Theologie) of Vatican II has accomplished. The heroic work of the Church’s missionaries was in vain. They could have simply announced to the pagans to keep following their consciences.

By teaching this false doctrine, the “great evangelist” Barron has blasphemously made Jesus Christ into a sort of soteriological stooge, who will save souls regardless of whether they have accepted His Truth, mercy, and grace, as long as they were convinced they didn’t need it. According to this perverted view, Christ can and will admit souls of merely natural goodness into supernatural bliss, even though they have not been made holy through His grace but are defiled with sin, in complete contradiction to Apoc 21:27: “There shall not enter into it any thing defiled….”

Barron is putting forward a kind of Pelagianism, a kind of salvation by human strength alone, which would imply the heresy of Naturalism. He tries to get around that by claiming that as long as one is sincere about it all, Christ will supply grace nonetheless. In other words, it is salvation by subjective sincerity.

Apparently sincerity is automatically transformed by God’s grace into a vehicle effecting salvation. This is the false Modernist gospel of Vatican II, and the pseudo-bishop is preaching it with a passion. Translation: “Don’t bother with Catholicism if you don’t want to. You are fine in whatever religion you choose, just make sure you are sincere about it.”

This is the anti-gospel that allows a “Pope” to kiss the Muslim Koran and a Mother Teresa to help Hindus become better Hindus rather than Catholics. It is what Pope Pius XI denounced as “that false opinion which considers all religions to be more or less good and praiseworthy, since they all in different ways manifest and signify that sense which is inborn in us all, and by which we are led to God and to the obedient acknowledgment of His rule” (Encyclical Mortalium Animos, n. 2).

Barron’s thesis also runs afoul of the following two errors condemned by Pope Pius IX:

[CONDEMNED:] Man may, in the observance of any religion whatever, find the way of eternal salvation, and arrive at eternal salvation.

[CONDEMNED:] Good hope at least is to be entertained of the eternal salvation of all those who are not at all in the true Church of Christ.

(Pope Pius IX, Syllabus of Errors, nn. 16-17)

Barron has reduced the dogma that there is no salvation outside the Catholic Church to utter meaninglessness, as Pope Pius XII warned and lamented 68 years ago: “Some reduce to a meaningless formula the necessity of belonging to the true Church in order to gain eternal salvation” (EncyclicalHumani Generis, n. 27). Were the great Mgr. Joseph C. Fenton still alive, he would rebuke Barron for trying to “restrict the meaning of the Church’s necessity for salvation to the fact that the gifts of grace whereby a man actually achieves salvation really belong to the Church” (The Catholic Church and Salvation [Westminster, MD: The Newman Press, 1958], p. 127).

It is telling that Barron bases his theology of salvation on the Second Vatican Council — the Modernist robber synod — because he obviously can’t get this heretical and nonsensical teaching from genuine Catholic doctrine. For example, it was a given that Barron wasn’t going to quote the 15th-century Council of Florence:

[This Council] firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart “into everlasting fire which was prepared for the devil and his angels” [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church.

(Council of Florence, Bull Cantate DominoDenz. 714)

The Council of Florence didn’t bother to name atheists as excluded from the Church because it was no doubt inconceivable to the council fathers that anyone could put forward a doctrine so monstrous and stupid as the one Barron proposes, to wit, that even atheists, as long as they are of good will, could be saved by the God whom they denied and with whom they wanted no part!

To a man still searching for the true religion, what Barron said to Shapiro clearly conveys that he need not worry about examining the claims of Catholicism until the very end, for it (supposedly) teaches that even if he is in error, as long as he is sincere about it, his salvation is assured. This is truly an infernal, diabolical doctrine that Barron is preaching, and it is indeed Vatican II to the core. It is the precise opposite of evangelization!

At the same time, we must be fair and acknowledge once again that what Barron preaches is entirely in agreement with the doctrine of his “Pope”, Francis, who has made clear on numerous occasions that he does not seek people’s conversion to Catholicism — and neither does Benedict XVI:

Conversion to Catholicism? It’s optional at best. Conversion to clean energy? Now that’s a duty! It’s the Vatican II religion. That explains it.

Before we end this lengthy post, a few more words about who this pseudo-Catholic Robert Barron is.

Barron was a “priest” in Chicago until 2015, when he was appointed by Francis to serve as auxiliary “bishop” in the Novus Ordo archdiocese of Los Angeles, California. In the Modernist Sect he is considered a great and model evangelizer, one who uses social and traditional media to spread knowledge and love of the Roman Catholic Faith (ouch!). He founded an apologetics ministry calledWord on Fire and produced a 10-part documentary grossly misnamed Catholicism, which aired on PBS and is available now on DVD and streaming. More recently he has founded the Word on Fire Institute. Barron is the author of numerous books, including the most recent Arguing Religion: A Bishop Speaks at Facebook and Google.


The Word on fire? “Bishop” Barron at work…

Some already consider Barron the new Fulton Sheen, who was a telegenic Catholic priest and later bishop who captivated and edified even secular audiences with his Catholic educational progams on American radio and television for decades before Vatican II. (Unfortunately, when the Modernist revolution began from the top in 1958, Sheen fell in line very quickly and became a mouthpiece promoting the Novus Ordo religion, but that’s not our topic now.) When Modernists like Barron are taken for heroes of the Catholic Faith in the Vatican II Sect, you’d hate to find out what Joe Sixpack in the pew believes.


Of course, for the cover of his misnamed Catholicism documentary, displayed above, Barron used the gorgeous Gothic-style Sainte-Chapelle church in Paris, a remnant from the days of true Catholicism. This is simply deceptive advertising on his part, for the churches of the religion he preaches look more like space ships, medical offices, or like the cathedral he himself now has to call home, the “Our Lady of the Angels” abomination in Los Angeles, which sums up architecturally the lasting theological legacy of “Cardinal” Roger Mahony, who commissioned it. It is nothing short of aesthetic terrorism.


Truth in advertising:
How come Barron didn’t use this as the cover for his work promoting the Vatican II religion?

Since Barron continually appeals to the Second Vatican Council for his theology, it is only fair that what he sells as “Catholicism” should also reflect the true architectural legacy of that infernal council. Shouldn’t it?

So now we know what Barron understands by “proclaiming Christ in the culture” (words found on the Word on Fire home page) and “proclaiming the power of Christ” (the subtitle of his book Word on Fire). When asked directly about the most important topic there is — “Can I be saved in any religion or must I become Catholic?” — he tells people, basically, that it really doesn’t matter, as long as they are sincere about it. After over 50 years of Vatican II, this is where they’re at in the Novus Ordo Church.

Robert Barron — we might call him the “Robber Baron” since he steals potential converts — fits the description given by St. Paul: “For such false apostles are deceitful workmen, transforming themselves into the apostles of Christ” (2 Cor 11:13). Pray for this dangerous pseudo-bishop; but even more so, pray for the poor souls who fall victim to his false doctrines.

Salvation is by Faith, hope, and charity, not by being sincere in one’s lack of these infused virtues.

Tragically, some people will find out the hard way.