Jewish Nazi and Soviet Collaborators

Ustawa 447 – triumf rasizmu

https://marucha.wordpress.com/2019/06/08/ustawa-447-triumf-rasizmu-2/#comments

 

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Dictum said

(A ja maniakalnie cytuję ks. dr St. Trzeciaka (1936), bo jego książka wyjaśnia wydarzenia współczesne – obrady w sejmie, zdejmowanie cichcem z wokandy projektów ustaw, czy np. przysięganie, „że nawet guzika…” itp. Faktycznie guzika nie oddamy, bo parchy nie chcą guzików).

XIV. I KONGRES SYJONISTYCZNY w BAZYLEI – 1897 r.
w OŚWIETLENIU XVIII KONGRESU w PRADZE – 1933 r.

Toteż z cała pewnością siebie strona żydowska postawiła tam pytanie dla ekspertów: „Czy nie można wnioskować z Protokołów pierwszego kongresu syjonistycznego, jak i z zeznań żyjących jeszcze dziś uczestników tego kongresu, że wszystkie jego narody toczyły się w pełnym świetle jawności? Czy istnieje jakakolwiek poszlaka, przemawiająca zatem, że w ciągu trzech dni obrad kongresu w Bazylei odbyły się jeszcze jakie bądź posiedzenia tajne?” Na to odpowiada ekspert z ramienia oskarżenia (związek gmin żydowskich w Szwajcarii i gminy żydowskiej w Bernie), profesor dr A. Baumgarten:

„Nie ma najmniejszego oparcia hipoteza, jakoby delegaci na kongres czy też odłam ich odbywali jakiekolwiek zgromadzenia poza publicznymi posiedzeniami”.

Nie wiedział widocznie prof. Baumgarten albo nie chciał wiedzieć, że na syjonistycznych kongresach oprócz jawnych prac były również ściśle poufne i tajne posiedzenia. Tak np. na kongresie w Pradze 1933 roku „prezydent Mockin grozi, iż postawi pod sąd partyjny każdego, kto zdradzi tajemnice A.C.”, Komitetu Wykonawczego.

„Mówi się tylko półsłówkami, bo wszystko, co się dzieje na A.C., jest rzekomo tajemnicą”.
„Komisja polityczna radzi nad ważnymi kwestiami, z których na czoło wybija się sprawa żydów niemieckich, a w szczególności sprawa znanego układu z rządem niemieckim. O sprawie tej jako poufnej nie można szerzej pisać”.

Tajemniczość spraw politycznych posunięto do tego stopnia, że według oświadczenia Mockina, przewodniczącego kongresu, wyznaczona specjalna „Komisja sześciu” nawet „Komitetowi Wykonawczemu”, nie przedłożyła tych materiałów, tym mniej zatem można je przedłożyć kongresowi”. Jest tu dalej mowa o pracy spokojnej rzeczowej „w salach poufnych obrad komisji”.

„Komisja polityczna przygotowała szereg instrukcji dla przyszłej egzekutywy, instrukcje te noszą charakter poufny i nie są publikowane. Przed plenum przyszły tylko rezolucje demonstracyjne”.

Mamy tu zatem różne stopnie wtajemniczonych. Ma swoje tajemnice Komitet Wykonawczy, ale jemu nie powierza swoich tajemnic „Komisja sześciu”, która ponad nim stoi. – A więc zwykli delegaci kongresu, nienależący do wtajemniczonych, nie mieli właściwie pojęcia, co się wokoło nich działo. Dla nich i na zewnątrz podawano tylko rezolucje dla demonstracji, dla oka tylko. Trafnie określa ich położenie korespondent „Chwili” –

„Tu i ówdzie grupki delegatów smętnie rozmawiają o kongresie. Dlaczego odroczono wczoraj w nocy, a raczej o 3.30 nad ranem plenum na dziś wieczór? Dlaczego nie toczy się dalej dyskusja generalna? Prezydium kongresu bezustannie obraduje. Nadchodzi sekretarz generalny kongresu i oznajmia, iż plenum odroczono do jutra. Niezadowolenie rośnie. Bomba. Widocznie coś się dzieje za kulisami, co zmuszą prezydium do zatamowania obrad kongresu. Starsi bywalcy kongresów uspokajają. To jest normalny bieg kongresu!”.

A zatem według zapewnień „starszych bywalców na kongresach” syjonistycznych należy do „normalnego biegu kongresu”, iż „wtajemniczony zarząd pracuje bezustannie”, jego prace spełniają właściwy cel kongresu, są najzupełniej poufne, i zakonspirowane, dla ogółu zaś delegatów, obradujących na posiedzeniach plenarnych, podaje się „tylko demonstracyjnie wnioski”. Tę podwójną grę, jaką się spotyka we wszystkich dziedzinach życia żydowskiego, przedstawia poglądowo w swych listach kongresowych dr I. Schwarzbart w żydowskim dzienniku „Chwila”. We wszystkich pismach tak polskich, jak i żydowskich rozbrzmiewały echa krzykliwych walk i zaciętych sporów partyjnych na kongresie w Pradze. Otrzymało się wrażenie, że ów parlament, jak go nazywali żydzi, rozleci się niczego nie uchwaliwszy. Dr Schwarzbart, chcąc się dowiedzieć, co obcy o tym parlamencie sądzą, postawił pytanie „wybitnemu dziennikarzowi polskiemu”, jakim okiem patrzy on na ów kongres. „Dziennikarz ten, jak mówi korespondent, obserwował pilnie plenum społeczeństwa syjonistycznego, a orientował się nieźle w odcinkach walki społeczeństwa syjonistycznego. Chłodny ten obserwator, którego funkcja jest nie tylko dziennikarska, odpowiedział mi krótko: kryzys parlamentu”. Dr Schwarzbart przyznał mu wprawdzie rację, ale dla swoich pisząc, mówi dalej: „Niejeden parlament byłby dumny, gdyby miał taki zespół osób, jak nasz Kongres”. To, co było na posiedzeniach plenarnych kongresu, było tylko zręcznie odgrywaną komedią, właściwy kongres odbywał się gdzie indziej.

„Na drugim piętrze gmachu kongresowego – mówi dalej dr Schwarzbart – nasz parlament spokojnie pracuje. Na pierwszym przewalają się namiętności – na plenum kongresu mówcy lepsi gorsi, gorętsi, chłodniejsi ścierają się ze sobą. Lecą skry polemiki, ale nikt tego wszystkiego nie bierze tragicznie. To jest wentyl temperamentów. A na drugim piętrze w salach 8 komisji – wre praca. Spokojna rzeczowa. Kują się wytyczne pracy. Wszystkie stronnictwa pracują ze sobą. Wszystkie dziedziny życia quasi państwowego są przedmiotem rozważań. Oczywiście, że i tam odbywa się gra polityczna. Gdybym mógł zaprowadzić naszego kolegę dziennikarza, o którym wspomniałem na wstępie, do sal poufnych obrad komisji naszych, zmieniliby może zdanie. Choć w części”.

A zatem obcy obserwator, „którego funkcja była nie tylko dziennikarska”, znajdował się na żydowskim kongresie jak na chińskim kazaniu. Jego zaś relacje do władz, które go wysłały, dalekimi były od rzeczywistości, ale na tym właśnie zależało władzom żydowskiego kongresu. Na zewnątrz wśród obcych chaos i zacięte walki, wewnątrz zaś wśród swoich na tajnych zebraniach, „wre praca, spokojna, rzeczowa, wszystkie stronnictwa pracują ze sobą”. Słusznie zatem mówi naczelny rabin Sztokholmu dr Markus Ehrenpreis:

„Kongresy nie dają praktycznych wyników, spełniają rolę demonstracyjną. A nam chodzi o możliwie konstruktywne i najbardziej celowe prace”.

Jedno i drugie spełniają kongresy. Przekonujemy się o tym, jeśli się im tylko bliżej przyglądniemy i zrozumiemy ducha działalności żydostwa. „Demonstracyjną rolę spełniają” dla „smętnych” delegatów i „dla zbaraniałych gojów”, którzy patrzą, a nie widzą. „Konstruktywną zaś i najbardziej celową pracę”, spełniają na poufnych komisjach, w subkomisjach i subsubkomisjach a na koniec w gabinecie „fuhrerów”, jak to zaznacza żydowski tygodnik „Opinia” i dodaje, że „zamiast kongresu decydują jednostki”. Podkreślając dalej całą komedię owej dwulicowości kongresów syjonistycznych, opartą na przestarzałej tradycji o „przeżytej” formie, mówi o 19 kongresie w Lucernie 1935 r., że „tych samych kilku ludzi w ciągu trzech tygodni załatwiło to, co tańszym kosztem i bez dekoracji zrobiliby w ciągu 24 godzin między sobą”. Tak samo, a prawie dosłownie charakteryzuje inne pismo przebieg rozpraw kongresu w Pradze.

„Dwa pełne tygodnie straciło się na jałową dyskusję i spory o formułkę w nieszczęsnej sprawie rewizjonistycznej, a na właściwe obrady nad wnioskami komisji pozostawia się kongresowi zaledwie kilkanaście godzin. Taka już jest nasza mentalność i takie już są tradycje kongresowe. Mimo to należy stwierdzić, że pomimo obaw przebieg i zakończenie kongresu było normalne, jak zaświadcza przewodniczący komisji politycznej. A zatem w sumie będzie to ciężki, ale dobry kongres”.

Z tej charakterystyki wynika, że kilku jednych i tych samych ludzi, zakonspirowanych przywódców, „fuhrerów”, załatwia właściwie sprawy na poufnych komisjach, a na zewnątrz otacza ich falanga kilkuset delegatów z demonstracyjnymi posiedzeniami obrad plenarnych. Odgrywa się to tylko dla dekoracji, a raczej dla zbałamucenia „gojów” i odwrócenia ich uwagi od właściwej akcji. Wszystko to wskazuje, że prowadziło się tu podwójną grę nie tylko wobec obcych, lecz nawet i wobec delegatów, przed którymi ukrywało się w wielkiej tajemnicy sprawy właściwie zasadnicze, nad którymi obradowało tylko prezydium kongresu, nie dopuszczając do wtajemniczenia często nawet Komitetu Wykonawczego. Dla ogółu zaś podawano tylko „demonstracyjne wnioski”. W ten sposób postępowano i na poprzednich kongresach, jak zapewniali w Pradze „starsi bywalcy kongresów”, bo „takie już są tradycje kongresowe”. Wobec tego możemy wnioskować, że i w Bazylei w r. 1897 tego rodzaju przebieg obrad był „normalnym biegiem kongresu”, że i tam również „narady toczyły się w pełnym świetle jasności”, ale tylko nad wnioskami „demonstracyjnymi”, a obok nich przygotowano instrukcje o charakterze poufnym, konspiracyjnym, na tajnych zebraniach. O takich zaś tajnych zebraniach możemy nie tylko wnioskować na podstawie powyższych zestawień, ale wiemy to wprost z pamiętników Herzla, który, mówiąc jeszcze 10 marca 1897 roku o przygotowaniach do kongresu, dodaje, że „kongres będzie publiczny i potajemny”. Wprawdzie jest tu mowa o zamiarze zwołania kongresu do Zurichu lub Monachium, ale ponieważ gmina monachijska zaprotestowała przeciw kongresowi u siebie, przeto postanowiono w dniu 17 czerwca 1897 roku – jak mówi dalej Herzl w swych pamiętnikach – zwołać kongres do Bazylei. Nie ma zatem potrzeby – wobec zarzutów żydowskich, że wszystkie posiedzenia na I kongresie w Bazylei były jawne – uciekać się do odbywającej się równocześnie tamże tajnej konferencji loży Bnei-Brith i z niej wyprowadzać „Protokoły mędrców Syjonu”, bo materiał ich jest tak obmyślany gruntownie i tak wszechstronnie opracowany, że nie mógł on być wynikiem nawet kilkudniowych obrad, ale jako już gotowy referat na poufnym zebraniu odczytany. Główna myśl jego pochodzi z literatury żydowskiej, jeszcze sprzed Chrystusa, a wyraża się w oczekiwaniu takiego mesjasza, który zniszczy wszechświatowe państwo rzymskie, a na gruzach jego założy wszechświatowe królestwo izraelskie. Nad rozwinięciem tej myśli pracowały wieki, z biegiem czasu występuje ona coraz więcej realnie i coraz jaśniej przedstawiona w szczegółach już to w różnych pismach, czy mowach rabinów, aż wreszcie otrzymuje tę formę, w jakiej ją widzimy w „Protokołach mędrców Syjonu”. Nie jednostka, ale wieki całe pracowały nad rozwinięciem planów podanych w owym piśmie. Naturalnie ostateczna forma przedstawienia i opracowania tych planów pochodzi od jednostki przenikniętej duchem talmudycznym i żyjącej w atmosferze zasad „Szulchan aruchu”. Tu są właściwe motory pobudzające do zbrodniczego czynu. Według Talmudu, rabi Hama ben Hanina powiedział: „Syn Dawida nie przyjdzie wpierw, dopóki nie ustanie nawet najmniejsze panowanie nad Izraelem”. A zatem panowanie nad Izraelem potrzeba we wszelki sposób zniszczyć, a wtedy dopiero syn Dawida przyjdzie i zapanuje nad całym światem. To myśl przewodnia „Protokołów mędrców Syjonu”, to program światowej polityki żydowskiej. Jeśli zważymy, że Ahad-Haam, wychowany w talmudycznej atmosferze, był już w 17 roku życia wybitnym znawca Talmudu, a w jego pismach przedstawia się ten sam duch, jaki widzimy w „Protokołach mędrców Syjonu”, to będziemy musieli przyznać, że przypisywane mu autorstwo, naturalnie w ostatecznej formie tego pisma, ma swoje uzasadnienie, jakkolwiek kwestia autorstwa drugorzędne ma tutaj znaczenie. Opracowawszy swój referat czy to sam, czy przy pomocy swoich zwolenników, przedstawił go na tajnym zebrani kongresu bazylejskiego. Mógł ten program przedłożyć i na konferencji loży Bnei-Brith, bo przecież, kto ma ważne plany do przeprowadzenia, ten nie ogranicza się do jednego tylko odczytu w jednym tylko, choćby i poważnym gronie, ale korzysta z każdej sposobności, by jak najwięcej zwolenników zyskiwać i jak najszerzej swój program rozszerzać. Do tego zaś nadawał się jak najwięcej światowy kongres w Bazylei w r. 1897. Już na drugim kongresie bazylejskim w r. 1898, Teodor Hrzl, z patosem wołał:

„Państwa i rządy musicie wiedzieć, że ci żydowscy proletariusze z proletariuszów pod ciśnieniem życia będą musieli burzyć i niszczyć wszystko, co wy wybudujecie”.

Jest to zatem ta sama myśl przewodnia, jaka się przebija w „Protokołach mędrców Syjonu”. Obok tych konspiracyjnych „Protokołów”, odczytanych na obradach poufnych, były i „Protokoły” demonstracyjne, pochodzące z obrad plenarnych. Mógł zatem zupełnie spokojnie naczelny rabin Sztokholmu na procesie w Bernie odczytać stenograficzne sprawozdanie kongresu w Bazylei, wyjęte z biblioteki publicznej na dowód, że ten kongres nie miał „tajemnic” ani nie „spiskował”. Mógł spotkać się – jak mówi dalej – „z szeroko rozwartymi zdumionymi oczyma przewodniczącego sądu. Ten Szwajcar nie miał pojęcia o tych wszystkich sprawach. Pierwszy raz słyszał o tym, co nam się wydaje sprawą codzienną”. Ma zupełną rację naczelny rabin Sztokholmu, kiedy twierdzi, że przewodniczący sądu na procesie w Bernie w sprawie „Protokołów mędrców Syjonu”, nie miał pojęcia o tych wszystkich sprawach, szeroko zatem roztwierał zdumione oczy przy zeznaniach świadków ze strony żydowskiej. Tym więcej jeszcze był zdumiony, kiedy słuchał odczytywanych stenograficznych sprawozdań z pierwszego kongresu w Bazylei, pochodzących z „demonstracyjnych plenarnych posiedzeń”. Nie miał bowiem pojęcia o tym, że oprócz tych „demonstracyjnych posiedzeń”, odbywały się posiedzenia poufne, z tych jednak obrad nie odczytano mu Protokołów, bo natrafiono by i na omawiane właśnie „Protokoły mędrców Syjonu”. Wracając do wywodów prof. Baumgartena, obrońcy ze strony żydowskiej, że „żyjący dziś jeszcze uczestnicy pierwszego kongresu syjonistycznego, do których należy i dr Ehrenpreis zeznają, że wszystkie jego obrady toczyły się „w pełnym świetle jawności”, to ich zeznania można uważać albo jako oparte na dobrej wierze, jeśli należeli do owych „smętnych delegatów”, skazanych na przysłuchiwanie się „tylko demonstracyjnym wnioskom, przechodzącym przed plenum” albo też, jeśli należeli do wtajemniczonych, musieli milczeć z obawy, by ich nie ogłoszono za zdrajców narodu, których „kto zabija spełnia dobry uczynek”.

XV. WARTOŚĆ PRZYSIĘGI ŻYDOWSKIEJ

Gdyby jednak nasuwała się komu wątpliwość, że przecież zeznania te złożone wobec sądu i to pod przysięgą, nie mogą być kłamliwe, muszą zatem polegać na istotnym przekonaniu i muszą odpowiadać rzeczywistości, to wątpliwości te rozwieje Talmud, pouczający, jak „rabi Akiba przysięgał ustami, a w sercu unieważnił przysięgę”. Talmud wychwala za to Akibę:

„Wielki był r. Akiba, gdyż zawstydził swych nauczycieli. W tym samym czasie powiedziano: Niech będzie błogosławiony Adonaj, Bóg Izraela, który odsłonił swą tajemnicę r. Akibie synowi Józefa”.

Na tej to podstawie orzeka „kodeks religijno-prawny” Szulchan aruch, że: „jeśli żyd okradł nieżyda, a ten go zmusza do przysięgi w obecności innych żydów, że go nie okradł, a inni żydzi wiedza, że on przysięga fałszywie, to muszą go zmusić , aby się pojednał z nieżydem i nie przysięgał fałszywie, nawet gdyby był zmuszony do przysięgi, bo przez fałszywą przysięgę imię Boże byłoby znieważone, gdzie jednak nie ma tego wypadku i on musi przysięgać, ponieważ inaczej grozi mu niebezpieczeństwo życia, to może on przysięgę w sercu wytłumaczyć jako nieważną”. Można się również zwolnić od złożonego ślubu czy przysięgi u rabina albo u trzech pospolitych mężczyzn.

„Jeśli kto złożył ślub i żal mu tego, to może się z tego zwolnić, choćby nawet przysięgał na Boga Izraela. On idzie mianowicie do wypróbowanego uczonego, jeśli takiego nie ma, to idzie do trzech mężczyzn, idiotów, którzy jednak muszą przynajmniej rozumieć, czego ich uczono i którzy muszą podać mu pretekst, dlaczego on żałuje ślubu; oni go zwalniają od niego, mówiąc trzy razy do niego: »mutter lach« jest ci teraz dozwolone. Ponieważ teraz nie ma wypróbowanych uczonych, to się musi zawsze zwalniać od ślubu przez trzech mężczyzn”.
„Można kogoś zwolnić z kilku ślubów naraz, które uczynił, przez powyższą formułę, także można zwolnić więcej mężczyzn naraz, którzy uczynili ślub i wtedy używa się formy: jest wam dozwolone”
„Zwalnia się od ślubów i przysięgi, choćby przysięgający przysięgał także na imię Boże; to się dzieje jednak tylko wtedy, gdy wielka potrzeba do tego skłania. Nie można nikogo od ślubu zwolnić, jeśliby mu przez to choćby drobny zakaz był dozwolon przestąpić”.
„Nikt nie może inaczej być zwolnionym od swojego ślubu albo przysięgi jak przez wypróbowanego uczonego albo przez trzech idiotów – pospolitych mężczyzn”.

Mimo tylu wybiegów i możliwości zwalniania się od złożonej przysięgi czy religijnych zobowiązań ma żyd jeszcze asekurację od tych zobowiązań, ogłaszając je z góry wszystkie jako nieważne na cały rok następny w „jom kippur”, tj. w dzień sądny. Anulowanie wszystkich ślubów czy przysięgi, a raczej rozgrzeszenie całej gminy od krzywoprzysięstwa awansem na cały rok następny odbywa się uroczyście i oficjalnie według przepisów Szulchan aruchu w następujący sposób:

„Skoro się zebrała cała gmina w synagodze wieczorem przed jom kippur (około godziny 5-tej), wtedy mówi najprzedniejszy uczony, który się znajduje w synagodze, z dwoma jeszcze innymi uczonymi przy boku, stając przed świętą skrzynią, gdzie stawa kantor na krótko przed nastąpieniem nocy, mówi następujące słowa: Za zezwoleniem najwyższego (boskiego) sądu i za zezwoleniem najniższego sądu pozwalamy, aby modlitwa rozpoczynała się z tymi, którzy rozkazy i zakazy przekroczyli”.
I natychmiast zaczyna kantor modlitwę: „Wszystkie śluby i zobowiązania i klątwy i zaprzysiężenia Cherem i umartwienia i ślubowania pod każdym imieniem, także wszystkie przysięgi, które my od tego dnia pojednania, począwszy aż do przyszłego dnia pojednania, który oby nam szczęśliwie przyszedł, będziemy ślubować, przysięgać, przyrzekać i siebie zobowiązywać, że nie wszystkie żałujemy (już teraz) i one powinny być rozwiązane, odpuszczone, zniesione i unicestwione i skasowane i nieważne i nieistniejące. Nasze śluby nie powinny być żadnymi ślubami, nasze przysięgi nie powinny być żadnymi przysięgami”.
Trzy razy kantor śpiewa kol nidre i za każdym razem podnosi głos”.

To oświetlenie odchyla nam nie tylko rąbek duszy żydowskiej w jej stosunku do Boga, ale dalej nam również możność poznania, jaka jest wartość przysięgi żyda, czy jego uroczystego zapewnienia o prawdziwości jego zeznań w stosunku do ludzi (nieżydów). Każdy prawnik, a szczególnie sędzia, musi znać te wybiegi żydowskie, podane przez Talmud i zebrane w kodeksie religijnym, jakim jest Szulechan aruch, które dają możność żydowi wywinięcia się z każdej sytuacji za pomocą fałszywej przysięgi. Wracając zatem po tym koniecznym oświetleniu do przytoczonych słów obrońcy prof. Baumgartena, jasno widzimy, iż „z zeznań, żyjących jeszcze dziś uczestników pierwszego kongresu syjonistycznego, że wszystkie jego rady toczyły się w pełnym świetle jawności, można tylko wnioskować”, jak wspomniałem, że albo należeli oni do niewtajemniczonych albo o ile byliby wtajemniczonymi i zeznaliby cokolwiek przeciw interesom żydostwa, to uznano by ich jako zdrajców i wtedy podzieliliby los Arłossoroffa, czyli „każdy kto ich zabił, spełniłby dobry uczynek”. Z tej strony zatem mogli być pewni zupełnej solidarności, że żaden żyd nie ośmieli się niczego wypowiedzieć przeciw interesom żydostwa. Rzadko tylko zdarzają się pod tym względem istotne bohaterskie wyjątki. Ze strony zaś moralnej przepisy religijno-prawne Szulchan aruchu dawały świadkom możność potwierdzenia wszelkich zeznań przysięgą, którą za przykładem rabi Akiby mogli zaraz unieważnić w sercu swoim. Oficjalnie zaś Protokoły pierwszego kongresu syjonistycznego można zestawiać z tymi Protokołami osiemnastego kongresu w Pradze, które „przed plenum przeszły tylko (jako) demonstracyjne wnioski”. O tajnych posiedzeniach na pierwszym kongresie pisze Artur Trebitsch, który jako żyd przyjął chrześcijanizm i w swojej pracy „Deutscher Geist oder Judentum” 1921. (s. 354) mówi o „Protokołach mędrców Syjonu”:

„Publiczne posiedzenia były dla wszystkich dostępne. Żaden jednak ze sprawozdawców europejskich i pozaeuropejskich potęg, którzy swoje sprawozdania rozsyłali po całym świecie, nie przypuszczał, że oprócz tego były jeszcze potajemne posiedzenia. Kiedy jednak po ukończeniu tych najwięcej tajemnych posiedzeń, wysłano posła z tymi sprawozdaniami z posiedzeń, do wielkiej loży we Frankfurcie n. Menem, wtedy udało się rządowi rosyjskiemu, dzięki wielkim sumom na przekupstwa, wykorzystać czas, którego ów poseł użył na nocleg, aby przy pomocy mnóstwa przygotowanych pisarzy, pracujących mrówczo przez cała noc, wymienione dokumenty w odpisach ustalić. Tak dostało się to nadzwyczaj ważne potajemne pismo w ręce rządu rosyjskiego. Losy tego pisma, które wkrótce ukazało się w druku, były rozmaite. Dzięki sumom »Alliance israelite« z jego przybocznymi instytucjami, udawało się ustawicznie dokonać tego, że już to jedno, już to inne wydanie znikało. Toteż publiczność dowiadywała się o tym piśmie tyle, co nic, a także najwięcej natarczywe ostrzeżenia niektórych polityków pozostały bez skutku. Pismo znikło, póki się nieudało żydowskiej wywrotowej robocie, jako jedno z pierwszych, zniszczyć państwo carów. Już w początkach wojny przynieśli dwaj Rosjanie konserwatywnych poglądów rosyjskie tłumaczenie do Niemiec. Dopiero jednak w r. 1919 wydano te dokumenty w języku niemieckim, pt. »Tajemnice mędrców Syjonu«”.

https://marucha.wordpress.com/2019/06/08/ustawa-447-triumf-rasizmu-2/#comments

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Brexit Diagnosed – I

 

Brexit Diagnosed – I

Number DCXVI (616)Printable PDF

People of once Great Britain, do beware –
Without God, Mammon’s slaves will strip you bare!

 

For months now the British Parliament, once virtual master of the world, has been presenting an unworthy spectacle of division and irresolution to the same world. Why has the question of leaving the European Union caused such confusion and upset? Surely because when in 2016 the political class gave to the people the opportunity to vote in a referendum on their New World Order politics, the people voted in heavier numbers than ever in Britain, and took the political class completely by surprise when they voted down its NWO by 52 to 48 per cent. The vote for Brexit (Britain’s exit from the EU) made that class lose its bearings and it has been floundering ever since, so completely and for so long has it been bewitched – or bought – by the NWO.

Bought, because the European Union and its parliament in Brussels represent Mammon, or the politics of money. Because the whole idea behind the European Union was by material prosperity to buy the support of the very different European peoples for the submerging of their national differences into one international European State, which is in its turn to be a key component of the one international world-State, the New World Order. Thus the Judeo-Masonic money-masters behind the NWO assumed that the politics of union could be brought about by the economics of their single currency, the Euro, and they calculated that Europeans would be so in love with the banksters’ materialistic handiwork that they would not object to the dissolution of their nations by uncontrolled immigration from non-European sources.

But “Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Mt. IV, 4). In fact in the nature of things, religion (man to his God) is primary, politics (man to his fellow-men) are secondary, and economics (man to money) are only tertiary. Therefore it is anti-natural for economics to lead politics, and so nature may be reversed by Revolution, but nature is always liable to re-assert itself, as with the Brexit vote, which was directly provoked by the politicians’ unnatural admission into Britain of hordes of unassimilable foreigners. However, when nature does re-assert itself, modern politicians, atheistic materialists almost to a man, can be taken completely by surprise, as by the Brexit vote. They make war on nature. How can they possibly lead it?

But who voted all these anti-natural politicians into office? Who else but the peoples (not only of Britain), in accordance with the sacrosanct principle of democracy? Sacrosanct? Yes, because today’s reversal of nature is complete, so that as modern economics are made to overturn politics, so modern politics are made to overturn religion, and democracy becomes a substitute religion, and the will of the people replaces God. This means that the Brexit vote was not valid just because it was the will of the British people, 52 to 48%, but because it favoured what is natural, the God-given identity and various gifts of the European nations, designed by God to make up the symphony of Europe, as was achieved in the Catholic Middle Ages. “Seek first the kingdom of God and His righteousness (religion) and all these things (politics) shall be yours as well” (Mt. VI, 33).

Does that mean that the British people who voted for Brexit are at all religious? Hardly! For the most part they are atheistic materialists ripe for the Communism of the tyrannical bureaucracy in Brussels, with little more true vision than the politicians they habitually vote for, and just as confused. But the English Channel gives them a certain distance from, and perspective on, what goes on in Europe, so that when it came to the Brexit vote, some ancient natural instincts came into play, the same as those by which they have preserved the semblance – not the substance! – of a Catholic monarchy. However, if the British people are not careful, if they do not “watch and pray ” for their country, the fruits of their original Brexit vote will be stolen from them by the banksters in one way or another. No doubt these are already plotting how to circumvent what seem to them the stupid and backward Brexiteers. God is supremely generous, but He is not mocked, nor is He short-changed!

Kyrie eleison.

https://stmarcelinitiative.com/brexit-diagnosed-i/

Sister Mary Elisabeth’s Letter of Explanation to the parents

….my resigning
from the Society of Saint Pius X twenty-five years after having received the habit of the Oblate sisters

†M
4 th April 2019
Dear Parents,

As promised to some of you, I would like to give you a summary of what has motivated my resigning from the Society of Saint Pius X twenty-five years after having received the habit of the Oblate sisters.
Since the April 2017 acceptation by the Society of the “marriage deal” offered by Pope Francis, I have had the conviction that the Society was no longer protecting the faithful from the modernist Church. More and more we were told that the Catholic Church and the official Church are one and the same thing, both being visible, whereas the profession of the true Faith is the first criterion for being a member of the Catholic Church, a criterion that modernists bishops, for instance, do not match. I started to feel very uneasy with belonging to the Society, because it meant supporting these new ideas that Archbishop Lefebvre had clearly refuted and against which he had warned us many times in plain language.
I was advised to wait until the next General Chapter of the Society, due to take place in July 2018, before making any life-changing decision. Which I did. There was an expectation that a new Superior General would reverse the doomed course of the Society. However, I was well aware that the Superior General’s mission is to implement the decisions of the Chapter. Therefore, I waited until the Acts of the Chapter were published to make up my mind. On September 18th we were sent extracts of the Acts of the Chapter. They concerned the marriages, the Society’s relations with Rome and the prelature. At the end of this reading, all my doubts were gone and I was sure that I had to leave the Society of Saint Pius X if I wanted to remain faithful to the teaching and recommendations of our Founder. The asking of the delegation of the modernist bishops for marriages was made mandatory for all priests of the Society; we were recommended to practice a “charitable attitude” towards any bishop, clergy or faithful without qualification, as long as they were “friendly towards tradition”. This opened the door to anything and everything in terms of collaboration with clergy and laity who were not fully committed to the defence of Catholic Tradition.
You know which fruit these deliberately vague notions bore at Saint Michael’s School when the Headmaster invited the conciliar diocesan bishop to lead the children’s prayer in our chapel, after having collected for him a spiritual bouquet meant at expressing “our gratitude”. Gratitude for what?
For having said at an interfaith forum that Catholic Christians do not deny the moral freedom to choose for or against the Truth of Christ 1? A statement which is religious liberty in a nutshell, in total contradiction with Our Lord’s words (Mark, 16-16). Or gratitude for having asked Muslims to pray (to whom?) for us 2? But to return to the chronology of the events, on that evening of 18th September I decided to leave the Society. This was however the end of the first week of the new academic year and it was obvious

1 http://www.portsmouthdiocese.org.uk/bishop/docs/20171109-BoP-Talk-I…
2 http://www.portsmouthdiocese.org.uk/enews/mosque-visit.php

Note that Bishop Egan wrote “I joined them [the Muslims in the mosque] for Friday prayers”. that leaving at that point was not an option. So, for the sake of the children and of you, dear Parents, I decided to stay until the end of the academic year.
One day in February, the Headmaster told me that he had invited the modernist bishop of Portsmouth to come and visit the school. He asked me to organize a spiritual bouquet for him, which I accepted to do, having no notion that it was meant “in gratitude”. I decided nevertheless to prepare the children to be wary of the bishop by telling them that he did a few things that showed he needed prayers and sacrifices like saying the New Mass and distributing Holy Communion in the hand.
At the next staff meeting, Father Brucciani told the staff that not only Bishop Egan was to visit the school, but that he would furthermore lead the children in the prayer of the Rosary in the chapel. I put my hand up and said that I would not go and pray with the diocesan bishop in our chapel. Although both the Headmaster and the Superior of District spent a lot of time and energy in trying to convince the Sisters that there was no problem with their plan, on 8th March none of the Sisters turned up in chapel for the bishop-led Rosary, as each of them, of her own accord, had decided that she could not in conscience attend that event. This abstention was to trigger more pressure being put on the Sisters.
This would have been something to offer up and I would still be at the school if things had stayed at that.
However, after Bishop Egan’s visit the Headmaster told the children in a sermon on Wednesday that the Bishop of Portsmouth was a man of good will, that he was not bad. Now if you say to a child that a berry is not bad, she will put it in her mouth, because it means it is good, or at least harmless. But a modernist bishop is not a harmless preacher (see above). He carries about him all of the harmful spirit of Vatican II, destructive of the Catholic Faith. At that juncture, it became clear to me that the children’s trust was captured for the benefit of a person unworthy of it, who had all the trimmings of a Catholic bishop, but not the Faith of a Catholic bishop. How can children discern the fraud? On the other hand, how could the children who knew about the problem of Vatican II understand that one of its faithful spokesmen had led their prayer in our Catholic chapel? As Father John Brucciani had ordered me a little before not to talk to the children about Bishop Egan, I realized that I would not be able to protect the children’s Faith any more from this subtle poisoning of their Faith and the slow subversion of their trust in either their parents, the Sisters or their priests, depending on whom their limited understanding would bring them to side with.
In such circumstances my presence at the school made no more sense, as I was not there to teach academics in the first place, but to teach the Catholic Faith and foster Catholic spiritual and moral life in my young charges.
Additionally, every day of my presence on campus in the habit of the Oblates of the Society was a tacit approval of the school leadership, which had become at odds with my conscience.
Consequently, I decided to leave the school during the Holy Week, so as to have time to prepare my very young pupils and the whole primary school to my departure. I told the Headmaster unofficially of my decision a little ahead of time of its realisation so that he, too, could have some time (five weeks) to get everything ready for the start of Trinity term.
On 25th March I posted my resignation to the Superior General of the Society.
On 27th March, the Second Assistant to the Superior General came to our school, listen to what I had to say about the situation in our school and parish in general and, more specifically, about the “Bishop Egan’s crisis”. He offered me to take back my resignation, which was out of question. His conclusion  was that I had to leave “as soon as possible”. The next morning, I was not allowed to go to school in order to avoid creating a stir.
On 30th March I left the school and the New Society of Saint Pius X in order to be able to observe faithfully what I had promised to observe on the day of my engagement in that dearly beloved Society as founded by Archbishop Lefebvre.
At the moment I am most charitably accommodated by faithful of Father King’s Saint Gregory’s Mission in Southport. I can attend Holy Mass daily and prepare my next step in the religious life. I would like to thank you all from the bottom of my heart for your truly wonderful support in the last days of my presence at Saint Michael’s School. It helped me go through those painful hours. I was struck by the grief that many of you expressed in one way or another. This made me more aware of the strong bond of charity that unites us in Our Lord Jesus Christ and that we have woven together over the last fifteen years. This bond remains untouched, it has perhaps even gained in strength while we were sharing in the pain of an abrupt separation. I keep you all in my prayers, especially during Holy Mass. Please, keep praying for me, too!
May Our Blessed Lady keep you all in Her Sorrowful and Immaculate Heart which will always be our meeting point.

Yours most gratefully,
Sister Mary-Elizabeth

Crusaders of the Immaculate Heart

 

PERSONAL CONSECRATION TO THE SACRED HEART OF JESUS

PERSONAL CONSECRATION TO THE SACRED HEART OF JESUS

Imprimatur of Bp J.C. Chamont Auxiliary Bishop of Montreal

November 16, 1940

1. Importance of the Devotion to the Sacred Heart

Three Classes of Souls

Rest a little, Christian soul, from the bustle of life, and give ear to the words of love which the Heart of Jesus speaks to you, that God of love and mercy whose only care is for your good.

Tell Me, are you happy? Are you contented? Is your heart at peace? Do you enjoy the unruffled depths of ocean?

Perhaps you are to be numbered among those unhappy souls who weep because at every step they take they find themselves in sin: who, like doves with their wings clogged with mud, fail to soar up to the clear blue sky. Or perhaps you are making your way but slowly along the steep and narrow path of virtue, weighed down by cold torpor or that wasting disease of the spirit called tepidity. Or perhaps you are one of those who are neither sinners nor tepid, but whose downcast features reflect discouragement within because, like eagles with clipped wings, they spend their whole life rising into the air only to fall back to earth discouraged, or, like travelers journeying along a boundless stretch of shifting sands, they lose heart at the sight of such little progress achieved after so many years of weary travel. What compassion I have for all these poor souls! And how many indeed they are!

A Great Remedy

But just listen now to those consoling words I have confided to My most intimate friends. For I desire them to be, as it were, silvered conduits or electric cables carrying the grace and light of My loving Heart out to the world.

The treasures of grace and blessings which this Sacred Heart contains are infinite. I do not know of any devotion in the spiritual life better suited to raise a soul in a short time to the highest perfection and to make it taste the real sweetness to be found in the service of Jesus Christ 1.”

I do not know, my dear child, if you understand the meaning of devotion to the Sacred

Heart of Our Lord Jesus Christ, of which I speak to you. It produces fruit and a great change in all those who consecrate themselves to it and practice it with fervor 2.”

By means of this devotion to the Sacred Heart, people in the world will find all the helps necessary to their state of life, peace in their families, relief in their labors, the blessing of heaven on all their undertakings, consolation in their troubles; and it is precisely in this Sacred Heart that they will find a haven of refuge during their whole life and particularly at the hour of death.

“How sweet it is to die after having had a tender and constant devotion to the Sacred Heart of Jesus! 3

“See to it, above all, that religious embrace this devotion, for they will derive from it such help that no other means will be necessary to reestablish primitive fervor and the most exact observance in the least observant communities, and to raise to the summit of perfection those communities which live in the most perfect observance 4.”

One Friday, during Holy Communion, He spoke these words to His unworthy servant, if she is not mistaken: ‘I promise thee in the excessive mercy of My Heart that its all-powerful love will grant to all those who go to Communion on the First Fridays of nine consecutive months the grace of final repentance; they shall not die in its disfavor nor without receiving their sacraments, My Divine Heart being their assured refuge at that last moment’ 5.

Our glorious protector, St. Michael, accompanied by a countless host of angelic spirits, assured me anew that the cause of the Sacred Heart was entrusted to him as one of the most important enterprises for the glory of God and the utility of the Church that has ever taken place in the world during the whole course of the centuries. This mystery hidden for centuries, this sacrament manifested anew to the world, this design from all eternity in favor of all people, now revealed to the Church, is, so to speak, one of those which arrest the attention of God, ever careful for our good and the glory of the Savior6.”

I seem to see interiorly that light, the Sacred Heart of Jesus, that adorable sun which sheds down its rays on earth sparingly at first, then in greater abundance, and finally illuminating with them the whole earth. And He said to me: ‘By the splendor of this light peoples and nations will be illuminated, and by its heat they will be made warm.’ 7

Tell me now, My child, if, after having read these lines, you do not feel the persuasion coming over you that devotion to the Sacred Heart is something really extraordinary in the world. Yes, it is, indeed, and if you still have any lingering doubts, then make a careful study of the question for yourself and you will soon gain conviction. It is this personal conviction I desire in all My faithful, most of all in My priests and religious: not that they should believe just because they have heard of it, but rather that they should discover it from personal experience. By this means alone will they become convinced, and only they who are convinced will do great things. If only you were one of these, convinced through and through of the power and greatness of My Heart!

Two Kinds of Devotion

My most precious gems lie hidden at the bottom of the coffer, because there are many who have not yet noticed them. This divine devotion is like a vein of gold running through the field of the Church. Those layers of the ground which are usually exploited lie on the surface and can thus be easily discovered and turned to advantage. For example, who is unaware of the value of Holy Communion on the First Fridays of the month, or the value of the consecration of the family to the Sacred Heart of Jesus? Or who has not from time to time assisted at some feast in My honor? Or who has not become a member of some confraternity and performed its simple devotional exercises? All these are like travelers who pass over a vein of gold, stir up the earth a little, gather a few grains of the precious metal, and then continue on their way. It is only the few who set themselves to delve deeply into the mine; only the few become miners by profession.

2. Consecration

CONSECRATION is the fundamental practice of devotion to My Sacred Heart. How often, though, it becomes a mere matter of routine! Many pious souls make their consecration every day, reciting it from their prayer books and yet, when all is said and done, they are not really consecrated; they do not make the consecration, but merely recite it; they are reciters of consecrations.

Listen, then, and I shall tell you in what the full consecration consists, as I have explained it Myself to My most intimate friends, and as they have taught it in their writings and confirmed it by their example.

a) A Pact

The consecration can be reduced to a pact, in the sense in which I proposed it to My first apostle in Spain, Bernardo de Hoyos, and previously in similar terms to St. Margaret Mary: “Take care of My honor and My interests, and My Heart will make this pact with you, too.” As absolute Lord I could indeed demand this without submitting to any conditions; but I prefer to make a friendly bargain with My children.

Will you not then conclude this pact with Me? Have no fear lest you may be the loser by it. I am so kind and beneficent in My dealings with creatures that one would think I was a dupe. Moreover, it is not a pact which will bind you under sin of any sort, for I do not like obligations which stifle!

I want love, peace and generosity not fear or anguish of conscience.

The pact contains two clauses, one binding Me, the other binding you. My part is to care for you and your interests, and your part is to care for Me and Mine. Is that not a beautiful pact?

b) First Part of the Consecration

Let us begin with My part. I shall take care of you and your interests. For that, it is necessary for you to leave absolutely everything in the hands of My Divine Providence: your soul, your body, your life, your health, your family, your business, and in a word — everything. I wish to arrange all that concerns you according to My good pleasure, and for that I require a free hand. So, too, you must hand over to Me all the keys of your house, that I may come in and go out at will.

You must not be keeping an eye on Me and what I do, nor demand any account from Me, even though you may not perceive the reason for My actions in your affairs, and yes, even though at times this may seem to be to your detriment. If at times you may have to grope your way blindly on, then you will have the consolation of knowing that you are in safe hands.

When you hand everything over to My keeping, you must not want to have everything arranged according to your wishes; that would be imposing conditions on Me and seeking your own interests; but rather I must arrange everything in a way that seems best to Me as King and Lord. I must have complete liberty of action even though I may foresee that My plans will at times cause you pain.

You see only the present; but I see the future. You see, as it were, through a microscope, while I see through a powerful, long range telescope.

Hence solutions which seem very suitable for the present may turn out quite disastrous in the long run. There will be occasions, too, when I shall deliberately permit the upset of your plans in order to test your faith and trust, and to increase your merit.

I do not mean by all this, however, that you are to surrender yourself to a sort of fatalistic quietism and simply neglect all spiritual affairs. You must take as a fundamental guiding principle those words of the Gospel which read: “When you have done all you have been commanded to do, say, ‘We are useless servants. We have done no more than our duty.’”(Lk. 17:10).

In everything you must make just as much effort as if success depended on you alone, and then say to me with humble trust: “Most Sacred Heart of Jesus, in my weakness I have done all that I can; the rest depends on You. I leave it to Your Providence.” When you have prayed thus, set aside all uneasiness and enjoy the still peace of a lake on a quiet autumn evening.

* What is to be offered up?

As I have just said, you must hand over to Me everything with absolutely no exceptions. Those who make an exception trust Me little.

Your soul

Place your soul in My Hands: your salvation, your degree of glory in Heaven, your progress in virtue, your faults, your passions, your wants, everything. There are persons who are always worried, fearful, and discouraged in the spiritual life. If this is the result of mortal sin, then it is as it should be. The state of mortal sin is indeed so wretched that no matter what the cost you must leave it, for it makes you My enemy. Make a big effort, come hurrying to Me with all speed, and I shall assist you. Go to confession often, every week if possible, for that is an excellent remedy. Moreover, if you have a sincere desire to amend your life, great faults are not an obstacle to consecrating yourself to Me. For the consecration itself will be a capital means of extricating yourself from that state.

There is another class of people who do not sin mortally, but nevertheless are always gloomy and downcast because they feel they are making no spiritual progress. Now, I do not approve of that. In this matter, too, one must do everything possible as far as human weakness allows, and leave the rest in My hands. Heaven is a beautiful garden which must be complete with every variety of plant. Not all can be cypresses or lilies or carnations. There must also be thyme!

Offer yourself then for this place. All this perturbation, those worries and anxieties, in persons who do not sin seriously proceed from their seeing their own honor more than Mine. Virtue and perfection have a double aspect: that of being for your own good, and that of being for Mine. You must strive after them earnestly but peacefully, because they are for My good. For have we not already agreed that you are to surrender all your interests, in so far as they are yours, to Me? For the rest, you must not forget that I shall accomplish the work of your perfection much better than you would yourself.

Your body

I shall also take care of your health and life. These, too, you must entrust to Me. I know what is best for you; you do not. Take the ordinary means to preserve or restore your health. Lay aside all groundless fear and anxiety, and leave the rest to Me. Persuade yourself that it is not doctors or medicine alone that bring a cure for sickness, but it comes to you from My hands.

Your family

Parents, wife and husband, children, brothers and sisters, relatives. There are persons who find no difficulty in offering themselves to Me but who balk at confiding to Me some member of their family for whom they have a special affection. As though I would simply abscond with everything that was entrusted to My Goodness! That is indeed a poor idea to entertain of Me.

These people say sometimes that they have no difficulty themselves in suffering, but that they cannot bear to see their loved ones suffer. They think that consecration to Me and immediate suffering for all those connected with them are one and the same thing. I wonder where they get that idea from? A genuine and sincere consecration has the effect of alleviating the crosses which all must carry in this world.

Temporal goods

Possessions, business, career, occupation, employment, home. I do not require souls who love Me to give up all these things, unless I have called them to the religious life. On the contrary, they must take proper care of them since these goods constitute part of the obligation of their state. I only ask them to hand everything over to Me, to take every reasonable means to ensure success, and to leave the result to Me without worry or anxiety.

Spiritual goods

You know that in every act of virtue you perform in the state of grace, and also in all the prayers which will be offered up for the repose of your soul after death, there is a certain portion which you can renounce in favor of others either living or dead. I want you to make Me a complete gift of this portion to distribute as I wish. I know better than you on which persons the establishment of My Kingdom depends most. I also know those who are in most need of help, and those in whom your merits will produce the best results. Thus I shall be enabled to lay this portion out to better advantage. This free gift of yours does not, of course, prevent you from offering up prayers for certain people as obedience, charity or piety may demand on occasion.

You must surrender to Me with full confidence everything you possess, for Me to dispose of as I wish; and although I do not wish you to make this consecration from motives of self- interest, yet you will find that on the whole your affairs will turn out better, although sometimes indeed I shall test your confidence and permit results to fall short of your expectations. Your concerns will prosper in proportion to the zeal you show in promoting My interests. The more you think of Me, the more will I think of you. The more you occupy yourself with My interests, the more will I occupy Myself with your interests. The greater care you take of My affairs, the greater shall I take of yours. But, My child, do try to be less self-interested. There are persons who think of nothing but themselves: their spiritual world is a planetary system in which they occupy the solar position; and everything else, including My interests, are minor planets circling around them. That is a bad astronomical system in which the ego is the hub of the universe.

c) Second Part of the Consecration

This now brings us to the second part of the consecration: “You will care for My honor and My interests.” That is the most important part for you, because it is, properly speaking, your side of the pact. The preceding was Mine and if I asked you to give Me everything, it was in order to get rid of any obstacle which might hinder the fulfillment of My part. Your side of the pact is the care of My spiritual interests. You must throw yourself, heart and soul, into the task of promoting these so that your zeal may be the gauge of your love.

Do you know what My interests are? I have only one: souls. They are My interests, My treasures, My love. I seek, as I told My servant Margaret, “to establish the Kingdom of My Love in all Hearts,” My Kingdom has not yet come. Externally it has spread to a certain extent among Catholic peoples, but that deep interior Kingdom by which My love and My wishes will be the true law and rule of conduct for souls has, alas, only spread but little in people’s hearts. It is not through lack of soil. Numerous souls are prepared for My Kingdom and their number goes on increasing from day to day. But there is a lack of apostles. Give me a heart magnetized by My Divine Heart and you will see how soon other souls will become magnetized in their turn.

Ways of Apostolate

How easy it is to be My apostle. No sex, no age, no state in life, is excluded. There are many ways of doing the work:

Prayer

That is, to be constantly petitioning heaven for the spread of My Kingdom, to ask it of My Father, of Myself, of My holy Mother, of My saints; to ask in the church, at home, in the street, during your daily work: “Sacred Heart of Jesus, Thy Kingdom come.” That is the aspiration which must be on your lips the whole day long. Repeat it, then, twenty, fifty, a hundred, two hundred times a day until it has become a habit with you. Seek out ways and means of keeping it before your mind. Who cannot be an apostle in this way? How really wonderful is this apostolate of ejaculatory prayers!

Give me a number of souls constantly shooting these little arrows up to heaven and tell Me if they will not meet with success! It is the little droplets of water which evaporate, go up into the air, form the clouds in the sky and then pour down again as the rain fertilizing the earth.

Sacrifice

In the first place the passive sacrifice of acceptance. How many inconveniences, troubles and sorrows — sometimes small, sometimes great — come your way every day as they came also to Me, to My holy Mother, and to My saints.

If you could bear all this in silence, with patience, even with joy if possible, and offer it all up that I may reign, what a rich apostolate you would be practicing. The Cross is of supreme value: that is why it costs so much. Alas! How many crosses are wasted by people, and they are such precious gems. Then, there is the active sacrifice of self-denial. Try to acquire the habit of constantly overcoming yourself in small things. That is an excellent practice of the spiritual life. You are walking along the street and feel an urgent desire to have a look at such and such an object; then don’t look at it. You would like to taste such and such a delicacy; then don’t taste it. You are innocently accused of some small thing or other, and silence will not cause any evil of great moment; then keep silent. And so forth in similar cases, offering everything so that I may reign. If you feel urged to it by your generosity, you could also undertake even greater penances. You see what magnificent scope there is here for the apostolate! And an apostolate such as this works wonders.

Daily Occupations

Some people say they cannot work for the Kingdom of Christ because they are always too busy; as if the very duties of their state and walk in life could not be converted into works of the apostolate by being accomplished well! Everything depends on the intention with which it is done. The very same piece of wood may be used as fuel for a fire, or as material for a sacred picture to be placed on the altar. During your daily round of work, strive to raise your eyes frequently to Me, to take pleasure in doing everything well for love of Me, so that your works may thus become golden coins which you set aside to My credit for the establishment of My kingdom on earth. You must also strive, but quietly, to become holier and holier every day. For the holier you are, the more efficacious will your works be for My glory.

Exterior Apostolate

Sometimes you could further some enterprise of My Divine Heart as, for example, by recommending this or that practice of the devotion to those with whom you come into frequent contact. You might be able to persuade them to consecrate themselves to Me as you have done yourself. You may find it hard to talk about the subject; then why not pass on a pamphlet or little booklet? Try to spread such literature, either by distributing it yourself, or else by bringing it to the notice of others.

There are, then, countless ways possible of working for the spread of My Kingdom. If you remain inactive, then you cannot plead lack of equipment as an excuse. There is not a moment of the day in which you cannot do something that I may reign. It is very easy to be My apostle, and what a wonderful calling! Your whole life will be suffused and illuminated by a noble ideal!

Every work of the day will be stamped with the seal of apostleship, of the great apostleship of love. Every work will be converted into the gold of charity. What a consolation it will be at the hour of death to look back on five, ten, twenty years, or even more, of 365 days each, all spent in this way.

Reparation

Do you wish to love Me really and truly? Love includes two things: procuring for loved ones all the good they lack, and freeing them from the evil which oppresses them. By means of the apostolate you procure Me for the good, you give Me souls; by reparation, you free Me from the evil, you wash My Divine Heart clear of the stains which have been inflicted on it by sin. Yes indeed, and injury may be removed by giving Me satisfaction. And how much could you not give Me, not only for your own sins, but also for the innumerable sins committed every day! I do not wish to burden you with many practices; the same prayers, sacrifices, daily works, and enthusiastic communication which are excellent ways of apostolate, are also very useful for reparation if done with this intention: “That You may reign, forgive us our trespasses – – that You may reign in reparation for the times we have offended You.” These are aspirations which should always be on our lips. My life had a two-fold purpose in the world: that of the Apostle to establish the Kingdom of God, and that of the Priest and Victim to expiate the sins of all. I should like you to fulfill both, too. By devotion to My Sacred Heart, I hope to make everyone into an exact copy of Myself, into a small Redeemer. What a sublime and wonderful thing for you!

3. Conclusion

Courage, then, and forward march! Thousands of others with the same flesh and blood as yours have done it. Choose a feast day, the first that comes. In the meantime, prepare yourself by quietly reading over these ideas. When the appointed day comes, go to confession, receive Holy Communion devoutly, and then make your consecration to Me; for you could not find a better moment than when I am in your heart. It is very necessary, though, that the consecration should be complete; that it should constitute a whole program of life. Hence, to make it easier for you, there is an Act of Consecration included below which contains everything essential. You are not bound to anything under pain of sin, even venial. I want a big heart, generosity and love. I only ask you to do what you can: and who is there who cannot do this?

And do not forget to renew it daily at home or in the church; for this daily renewal is very important. If you do not renew it, it will quickly slip from your mind; if you do renew it, then you will end up fulfilling it. Choose this holy way with decision and determination and you will soon feel a warm stream of new, life-giving blood flowing through your veins.

In conclusion, two pieces of advice. Firstly, do not forget Me in the Tabernacle. Honor paid to my image is certainly very pleasing to Me, but My own Person is of far more value than the image. The Eucharist is in a special manner My sacrament, for it is the sacrament of love.

I should like you to receive Me often, and, if possible, to pay Me visits during the day. You have no idea how I reward these friendly calls! Secondly, you might be able to find a little time during the course of the day to read and think over something about devotion to My Sacred Heart. Thus, day-by-day, the seeds of this divine devotion will be taking deeper root in your heart.

Act of Consecration

O QUEEN OF HEAVEN, most loving Mother, I (Name) though full of weakness and quite unworthy, yet encouraged by the gracious invitation of the Sacred Heart of Jesus, desire to consecrate myself entirely to Him. Conscious of my own unworthiness and inconstancy, I desire to offer everything through your maternal hands and with child-like trust in your loving care, and I look to you to assist me in the fulfillment of my resolutions.

MOST SACRED HEART OF JESUS, King of love and goodness, full of recognition for Your favors, freely and with all my soul do I accept this pact between You and me. I shall care for Your interests, and You will care for mine. You know indeed that You will gain less by it than 1. I wish everything of mine to be Yours, and place everything in Your hands: my soul, my eternal salvation, my freedom, my interior progress, my wants, my body, my life and my health. I place in your hands, the small number of my good works I am able to perform, or which others will offer up for me during my life or after my death, if they can be of service to You. I also place in your hands my family, my possessions, my work, so that You may be King of all that is mine and may dispose of everything according to Your pleasure. I, for my part, will do my best in all these affairs, but I shall rest contented with whatever Your loving Heart decides in my regard, difficult though it may be.

In return, I ask that the time still left to me not be wasted. I desire to do something big, something really big, that You may reign in the world; by my prayer and aspirations, by my daily tasks, by the suffering which I accept here and now, by my little acts of self-denial, I desire that every moment of my life may be spent in propagating and establishing Your divine Kingdom. May Your seal be on everything I do until the end of my allotted time, and then may my last breath be spent in words of love for Your most Sacred Heart.

Most Sacred Heart of Jesus, Thy Kingdom Come!

May the God of peace, who brought up from the dead the great shepherd of the sheep by the Blood of the eternal covenant, Jesus Our Lord, furnish you with all that is good, that you may do His will. May He carry out in you what is pleasing to Him through Jesus Christ, to Whom be glory forever and ever. Amen.” (Heb.13:20-21)

Most Sacred Heart of Jesus, I place all my trust in You!

1 — Msgr. Gauthey: Vie et œuvres de S. Marguerite-Marie, Paris, 1920,

3rd ed., Vol.II, p. 627.

2 — Msgr. Gauthey, Ibid.., letter 50, p.324.

3 — Msgr. Gauthey, Ibid.., letter 141.

4 — Msgr. Gauthey, Ibid.., part 2, letter 141.

5 — Msgr. Gauthey, Ibid, letter 86, p. 397.

6 — Uriarte, Vida del P. Hogos. Part 3, ch.l, p.251, 2nd ed.

7 — Chasle: Sœur Marie du Divin Coeur, ch. XI, p.359.

 

Sermon of Bishop Gerardo Zendejas in Avrillé for taking of Cassocks, Tonsures, First and Second Minor Orders for Saint-Louis Grignion-de-Montfort Seminary and the Dominicans

 

Sermon of Bishop Gerardo Zendejas in Avrillé for taking of Cassocks, Tonsures, First and Second Minor Orders for Saint-Louis Grignion-de-Montfort Seminary and the Dominicans

Saturday February 9, 2019

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+ In the name of the Father, and the Son, and of the Holy Ghost

Dear Bishop Faure, Father Prior, Priests, Brothers, Sister, my dear Brethren….

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Archbishop Marcel Lefebvre, our venerable Founder, has always encouraged us with his 1974 doctrinal declaration, like a testament for preserving Catholic Tradition as essential element in Catholicism. Here are some exerts of his words…

Even though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.” (Gal. 1;8)…

“… The lex orandi cannot be profoundly changed without changing the lex credendi. The New Mass is in line with the new catechism, the new priesthood, new seminaries, new universities, and the charismatic or Pentecostal church, all of which are in opposition to orthodoxy and to the all time Magisterium.

This reform, since it has issued from Liberalism and Modernism, entirely is corrupt. It comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the reform.

It is for this reason that, without any rebellion, bitterness or resentment, we pursue our work of the formation of priests under the star of all times Magisterium, in the conviction that we can thus do no greater service to the holy Catholic Church, to the Sovereign Pontiff, and to future generations….”

My dear brethren, let us give thanks to Our Lord Jesus Christ, Lord of Lords and King of Kings, Who allows us to meet here once again at Avrillé to participate together in this ceremony of Tonsure and Minor Orders, which are ascending steps for the continuation of the Catholic Priesthood according to the Traditional Roman Rite of Ordination, as Archbishop Lefebvre has transmitted to us the Deposit of the Faith so that we should continue to do likewise for future generations.

Dear Seminarians and Dominican Brothers, God willing, you might be future priests; and you, dear faithful, should pray for religious vocations to come out from your young families. Therefore, let’s summarize, as it seems to me, in two points these words “for future generations.”

1) The preservation of the Catholic Priesthood

2) The Royalty of Our Lord Jesus Christ professed by Episcopal Ministry

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1) The Catholic Priesthood

As Archbishop Lefebvre constantly insisted, the raison d’être for a Catholic priest is the Cross of Our Lord Jesus Christ, and the continuation of His Cross on Calvary through the Holy Sacrifice of the Mass. The priest must necessarily live the precepts of the Gospel, namely, poverty-obedience-chastity through prayer and abnegation, in order to preserve his raison d’être. If a priest neglects the Cross of Jesus Christ, he is certainly losing the essential element for the eternal salvation of his soul and of many others.

The Holy Sacrifice of the Mass should certainly keep up that grace which we have received at our baptism. When our godparents have said we renounce Satan, his works and allurements, the priest has also said to us “serva mandata; Keep the Commandments of God.” Then he put the white veil on our head, and in giving out a candle to us through the intermediary of our godparents he has said – “Keep intact the purity of your soul as this linen with which you are covered, and then you shall have eternal life.” We must therefore fulfill our baptismal promises so that we could enter in the Kingdom of heaven.

For those who have entered in religious life, they have pronounced their religious vows, engaging in a solemn way themselves even more than any faithful, devoting themselves not only to almighty God but also the whole Church. That’s why pronouncing their vows of religion, they have engaged themselves in a public and official way, acknowledged by the Church, practicing the vows of poverty, obedience and chastity. This is the raison d’être for a religious – he has made his profession to tend to perfection, and to strive for holiness.

And you, who are going to be tonsured – my dear Levites, as Archbishop Lefebvre used to called us – you are going to receive the cassock and the tonsure; but these two things are very distinct: One can receive the religious habit, yet without receiving Tonsure.

One enters into the clergy by the tonsure; this is the Tradition in the Catholic Church. In receiving the tonsure, there is already a promise to go to the Altar – to ascend to the altar. A Tonsured can be promoted by his superiors to receive Minor Orders, and in preparation to receive the Major Orders: a Sub-Deacon commits himself to his vow of chastity forever; a deacon approach closer to the altar by preaching, baptizing and giving holy communion; and then comes the priesthood – a priest forever according to the order of Melchizedek.

As Saint Thomas Aquinas teaches, there are two signs which determine someone’s vocation, this is to say – the inclination of the person who wants to pursue a religious vocation, and the acceptation or calling from the bishop to receive step-by-step the holy Orders. As a matter of fact, many people are willing to follow their vocation but very few of them are promoted by the calling of the bishop.

To those who are receiving Minor Orders, the Bishop is about to warn you saying: “You must give example by your life; you must sanctify the faithful by the example of your life, not only by words, not only by performing your functions, but also by the example of your life.”

In fact, in every admonition he gives to the Order of Lector or Porter, as well as to the Order of Exorcist or Acolyte; the bishop reminds the exigency to engage oneself in following Our Lord Jesus Christ in order to perform the most important act, which Our Lord did – His sacrifice.

Doubtless to say that throughout the history of the church, all the disasters and misfortunes have come in general from the lukewarm clerics and religious. Why?

For clerics have befallen into sins of the flesh, or have chosen some comfort in sharing the world, or have indulged some Satan’s pride alike. Many of them have abandoned the royal way of the Holy Cross, which is scandal for the Jews and foolishness for the pagans…. Unfortunately, there are many religious souls practicing a double standard in life, in one hand a worldly private life and on the other a public tepid life.

What to do about that? The Archbishop reminds us once again that…

…This is not a human battle. We are in close fight with Satan. It is a struggle that demands all the supernatural forces which we need, in order to fight against him who wants to radically destroy the Church; he wanted to do so since Our Lord has born; and he wants to continue on abolishing and destroying the Mystical Body, wiping out His reign and all His institutions whatever they may be.

We have to be conscious of this dramatic, apocalyptic struggle in which we live, and not minimize it. To the extent of, if we minimize it, our eagerness in the battle grows less. We then become weaker and dare no more to proclaim the Truth….” (Archbishop June 29, 1987)

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2) The Royalty of Our Lord Jesus Christ professed by Episcopal ministry.

We have received the means to instruct formally with Catholic doctrine the future priests, in order to administer to them, the Sacrament of the Holy Orders according to Traditional Roman Rite. You well know that there can be no priest without a bishop. Thus, bishops by divine institution are shepherds of souls, directed for their eternal salvation through the means of the Sacred Magisterium, and of the legislative and judicial power. They are responsible to Christ for their divine commission. At their Episcopal consecration, the power of Order endows them in particular to sanctify souls by the administration of the sacrament of Confirmation and of the Holy Orders.

Indeed, Archbishop Lefebvre by consecrating bishops has formally continued the constitution of the Catholic Church in order to keep Tradition alive. In providing the Episcopal ministry descending in direct line from the Apostolic succession without doubt, the marks of One, Holy, Catholic and Apostolic Church are being preserve through today’s crisis of the Faith and of the world.

More than ever, there is a major conflict between Faith and authority. The normal and ordinary situation of the Catholic Church certainly is that the pope, bishops and priests must lead an orientation according to the Catholic tenets of our Faith, which have divinely revealed to us and are exteriorly commissioned to the hierarchy, or at least they should not contradict them. At the contrary, we are in the deepest of an extraordinary crisis within the Church. It is evident for us that the New Evangelization of today’s Pope, coming as consequence of the Vatican II reforms, is diametrical opposed to the Catholic Magisterium of all time; it is a “New Gospel,” which Saint Paul has warned us to let it be an ANATHEMA!

In fact, last few years papal interventions, which are leading the dramatic crisis to desecrate the Catholic Faith, such interventions have rejected the Royalty of Our Lord Jesus Christ. Thus, the Roman authorities have proclaimed Liberalism as the ruling principle of Religious Liberty in individual consciences and in public laws of institutions and Governments. The Vatican II document on Religious Liberty declares that no Government of any Country is competent in religious matter; therefore they cannot decide what religion is true, or what religion is false. State Laws must consequently let all religious errors – whatever they are – be spread out in their autonomous social domain, because Man is free to have his own Religion, with his own moral decisions and own ways of worship, including those ones done against nature.

For Tradition, Jesus Christ is true God and true Man, as well as a true King in all domains – yesterday, today and forever. Pontius Pilate asked to him, then are you a King? Yes, yourself have said: I am a King, for that I have born. I have come to the world in order to give testimony of the Truth…

So, instead of preaching about the Royalty of our Lord Jesus Christ the modern Roman authorities have constantly uncrowned and humiliated our King of Kings and our Lord of Lords. In the same token a large number of Traditional priests, including bishops, have been compromising the Universal Kingship of Our Lord by progressive public omission and by silent commission. It is precisely what Liberalism has silently engaged in the SSPX leadership in working for an agreement with today’s Roman authorities, promoters of Pope Francis New Evangelization. Here is a mystery of iniquity!

That’s why we should remind ourselves these words of the Archbishop Lefebvre:

It is for this reason that, without any rebellion, bitterness or resentment, we pursue our work of the formation of priests under the star of all times Magisterium, in the conviction that we can thus do no greater service to the holy Catholic Church, to the Sovereign Pontiff, and to future generations….”

With integrity and fidelity to the Traditional doctrines and practices of the Catholic Church, we resist the “novelties” preached since the Second Vatican Council, those novelties were wanted, both encouraged and imposed by the highest Roman authorities. Even though, we believe against any human appearance, and hope against any human hope, that Tradition must restore all things in Christ, and rather sooner than later, today’s chaos will go away, because the gates of Hell will not prevail against the Church.

There is no question for us of separating ourselves from Rome, either of putting ourselves under any foreign government, or of establishing a sort of parallel church as the Bishops of Palmar of Troya [Bp. Din-Thuc consecrations line] have done in Spain. They have even elected a pope, have formed a college of cardinals… It is out of the question for us to do such things. Far from us to be this miserable thought of separating ourselves from Rome! (Archbishop June 30, 1988)

God alone knows how far this apostasy can go. Indeed, we have some duties of state to keep up, as Our Lady of Fatima told us to do, if we want to remain Catholic and if we want to continue the Church. Within the Episcopal ministry, we have serious obligations urging us, primarily, to multiply the priests who believe in Our Lord Jesus Christ, and in His royalty, and in His Social Kingship according to the doctrine of the Church.

After thirty years of the 1988 Episcopal Consecrations, we really appreciate Archbishop Lefebvre’s operation survival in keeping the mark of Apostolicity in the Holy Catholic Church, conferring Episcopal consecrations with legitimate validity for the continuation of the Apostolic Traditions.

Let’s us renew our consecration to the Mother of God, as Saint Cyril of Alexandria called her Theotokos, preaching that all Our Lady’s privileges derive from her Maternity. She can only have perfect faith in the divinity of her Divine Son. And we should ask from Our Lord such faith that she had in Her King and our King, in Her Lord and Our Lord. Therefore, we should believe the incredible so that we could do even the impossible – in restoring all things in Christ.

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Viva Cristo Rey!