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For a New Christendom: The Vacuousness of Civilization without Roman Catholicism

For a New Christendom: The Vacuousness of Civilization without Roman Catholicism

By   Joseph Andrew Settanni


“Our own civilization will pass, as those of the past have done; there is no need either to fear or to regret it. … beneath the outward form there is being built up continuously the Body of Christ, which is the unity of mankind in truth and charity.” – Dom Griffiths, The Golden String


As the contemporary world now jolts haphazardly into what appears to be a so cybernetic, technologic, and technocratic experience syndrome, euphemistically now called “advanced civilization,” subjectivism and relativism both, therefore, prove to be increasingly dominant sociocultural traits of very existentially ephemeral and yet, presumably, sensate beings.

The dynamic element within all this gross moral chaos is, of course, secularization, meaning the deliberate Godlessness, without end.   It is a relatively easy prediction that tremendously vast numbers of robots, cyborgs, and diverse animate creatures of DNA experiments will, crescively, populate the then near future modern world of, say, 2050 AD.

Not surprisingly, materialism, naturalism, and hedonism are superior guiding lights of much too earthly wisdom seeking to “educate” the cited chaos abundant within the presumed secularist New Eden, ever expectant.   Rationalism, the bastard ideologization of rationality, is the very peculiar orchestra conductor leading this extremely discordant symphony, recommended now for its postmodernist flair, to the great cheers of degenerates and reprobates everywhere.

With many ideologically-manufactured “rights” being so routinely accorded various kinds of subhumans, plants/flora, and even inanimate objects (e. g., robots), the upcoming odd realities of the insane Brave New World become much easier and easier to foresee and, thus, to plainly foretell, as well as the popular inanities involved.  Man’s immortal soul, thus, becomes vainly forgotten.

The Strange Scope of Insanity and Nihilism Observed

Nihilism and its necessary consequence when applied too logically, meaning insanity, will then replace almost all rational thought and behavior, as, e. g., humans start to “marry” or at least “copulate” with their robots for their quite systematically degraded and degenerate lifetimes. Laboratories will increasingly manufacture creatures, both humanoid and many that are very bizarre beyond present mindfulness, who will become embraced by a very morally diminished humanity.  Godlessness so seeks, after all, the lowest common denominator along a slippery slope.

Why? They will be lacking all true self-respect and a sense of self-worth, for what used to be regarded as the traits of superior humanism qua exalted humanity, for the people of the West used to feel as important as is their God.  But, the mental and psychological conditioning of the tendencies of modern and, especially, postmodern philosophy and attendant ideologies have substantially reduced the concept of what it is to be human.

The great Edmund Burke, in Reflections on the Revolution in France, visualized and discerned correctly the ugly pattern of radical thought and its necessary results in saying, ”a king is but a man; a queen is but a woman; a woman is but an animal; and an animal not of the highest order.”  Thus, literally centuries ago, the proverbial “writing” was clearly set on the wall and perceived with a rare and keen insight vastly unequalled by all the normally praised minds of the Enlightenment put together.

The so-called Enlightened minds, furthermore, could not ever foresee the very harsh realities of actual Communism, Fascism or Nazism, much less be pessimistic about their absurd fixations or radical predilections. In short, Hell was brought to earth, and Satan was then invited to the party, whether Nazi, Communist, or Fascist Party was not an ultimate matter for any concern.

The centralized power of the State, Thomas Hobbes’ Mortal God, was, of course, surely exalted and deified; humanity, as a most necessary result, was unceremoniously deflated toward, in effect, a quite awkward meaninglessness, along with the insane proliferation of myth, magic, and superstition within modernity and, later, postmodernity.1

Verily, with time’s inexorable passage, the variously odd and hellish forces of existentialism, phenomenology, deconstructionism, materialism, pragmatism, positivism, and much else demonically allowed for the horrid advance of immanentism that created, in turn, the evil reductionism perceived in the ever-lowered image of man. This easily explains the Orwellian insanity, merely but one instance here among many, concerning how Planned Parenthood’s [what an oxymoron!] Cecile Richards was given a ‘”Human Rights” Award this year.

Even great existential angst cannot really turn the vile tide of humanity’s degradation and minimization as to ontological beingness, as millions now, because of their materialism or naturalism, ignore or simply deny that they have an immortal soul. But, that is not all that is actually occurring, for a rampant moral darkness is enveloping what has absurdly gotten called contemporary “civilization.”

From modernity to postmodernity, there is the ongoing emasculation of men and diminishment of manhood, the ugly spectacle of Western faithlessness, the truly vain narcissism of the idiotic victimization culture, the integral nihilism and self-contempt of Feminism revealed explicitly by its surrender to Islam’s obvious misogynistic orientation, and, moreover, the overall major lack of courage and will to strongly resist the cumulative decline of basic moral, social, and cultural normality. In addition, postmodernism and its ideologies offer no real hope of true salvation, whether on earth or, of course, anywhere else.

And, with growing atheism and secular humanism pervading both society and culture, this odd situation could not really be otherwise as a (decadent) naturalism takes hold that denies all free will and any personal responsibility; increasingly, the growing majority are becoming unable to capably see past their last best orgasm, much less engaging in sustained rational cognizance for extended periods of time. In short, sin ends up making people stupid.  Feelings, all valuations get these days transmuted, sooner or later, into feelings, for as the amoral saying has it, if it feels good, do it.  Such is the veritable apotheosis of glorified secular emotions and passions.

What has been occurring, though mainly unobserved, and especially under the evil auspices of Islam, is the deliberate reprimitivization and rebarbarization of contemporary humanity.  Being prescient as ever, G. K. Chesterton correctly noted, in All Things Considered, that, “Civilization in the best sense merely means the full authority of the human spirit over all externals.  Barbarism means the worship of those externals in their crude and unconquered state.  Barbarism is the worship of nature.” And, all lewd and lascivious behavior evilly fights against both holiness and morality, for radicalism, rationalism, and naturalism have all severely debased humanism.

Naturalism’s final course is to logically reduce humans into becoming mere collections of oddly unsorted, grunting, panting, rutting, brain-dead, barbarized beasts, as easily witness the Islamic State’s “warriors” who, e. g., do so routinely pillage, rape, slaughter, butcher, and destroy at will.  However, of course, none of this is really “new” news.

Writing after the then recent horrors of World War II, in the context of the Gifford Lectures, Christopher Dawson, in Religion and the Rise of Western Culture, seriously warned that, “Our generation has been forced to realize how fragile and unsubstantial are the barriers that separate civilization from the forces of destruction.  We have learnt that barbarism is not picturesque myth or a half-forgotten memory of a long-passed stage of history, but an ugly underlying reality which may erupt with shattering force whenever the moral authority of a civilization loses its control.”  How may this be, furthermore, manifestly seen?

These days, whenever a horrible Muslim terrorist blast goes off anywhere, one does then empirically see, indeed, how very easily “the moral authority of a civilization loses its control.” Only a pathetic moron would, moreover, demand more substantive proof.  For as Pope Leo XIII, in his Inscrutabili, so wisely understood, “That civilization which conflicts with the doctrines of Holy Church is but a worthless imitation and a hollow name.”  Amen.

Western civilization, therefore, had quite long ago lost its once great moral authority, when it ceased to be the proper abode of a living Christendom, of a regime that openly honored and glorified Christ the King.  What have been the horrid results of intensive de-Christianization?

Most Western Europeans, for instance, freely exhibit a genuine PC lack of self-respect as their people do get, repeatedly and brutally, raped, murdered, and terrorized because of an insane refusal to obviously see terrorist Moslems as the necessary enemy of a rational and intelligible mankind, a humane society and culture.  And yet, this is only on the surface of events.

Mortal men do not generally realize, because degrees of secularization have heavily beclouded their normally feeble minds, that real metaphysical warfare exists with the forces of Hell. This kind of serious ignorance and often indifference produces necessarily harmful results that hinder the goal of salvation.

Moral degradation and its resulting brutality of spirit, moreover, fully allows for this attitude, which, like an acid, eats away at needed ethical and moral clarity. The very same week, in Great Britain, that witnessed the effusively heralded and celebrated birth of a wealthy royal baby saw, in an evil contrast, the NHS “celebrated” murder, through much demonically cruel and deliberate starvation, of poor little Alfie Evans.  He was yet another human sacrifice made to honor Satan, as are rapes, murders, abortions, infanticides, suicides, and all the vile acts of euthanasia and sodomy.

Such crimes against humanity and a humane order cry to high Heaven and low Hell for a just retribution. And so, the United Kingdom is quite needfully plagued by Islam as nemesis, for the mighty hand of God can work in mysterious ways and use whatever instrumentalities that may exist.  The Supreme Lord Almighty, in His holy righteousness, can freely punish any men and even entire nations at will.

Furthermore, the malevolent dehumanization and secularization of both mind and spirit has its many noted sad consequences, generally all being terrible to behold or worse. Most such are, or ought to be, fairly well known by now, though it may seem prosaic to below mention them, for a sort of needed reiteration, for deliberate Godlessness ever has its negative consequences.

Meanwhile, the secularist (read: demonic) dedication to legal abortion, infanticide, artificial contraception, euthanasia, divorce, pornography, drug addiction, suicide, etc. clearly shows, viably demonstrates, a disturbing profound nihilism leading to human self-annihilation; for the notable worldwide birth dearth, in addition, is absolutely real, not a falsely supposed view of overpopulation.  It is one of the many intellectual fallacies of postmodernism triumphant.  It could not be otherwise, for it is fully opposed to the first and only true revolution in the course of all of human history, meaning faith in Jesus Christ.

Postmodernity, in other words, is so expected to logically crush both Enlightenment and post-Enlightenment, in the name of that great whore-god known as Progress. Depending so often upon nominalist predilections these days, such a predicted future gets projected as either being a simply lovely utopia or, in fact, a real dystopia; there is, however, no actual middle ground as a truly viable third choice; it is either the one or the other.  As ever, the wages of sin is death, while a too “sophisticated” neglect of one’s immortal soul will prove eternally fatal, not just merely inconvenient or supposedly uncomfortable.

Where there ought to be moral reason and common sense confronting all degeneracy and decadence, there is present a moral vacuum instead, which has sucked in an entire civilization; where prudence and justice ought to logically reign, there is an emptiness galore in its place; where social and cultural certitude should exist against ethical chaos and sheer abnormality, there is situation ethics, values-clarification relativism, proffered behaviorism, and an amoral sentimentality, so dehumanization, accordingly, proceeds easily apace.

Human beings, as fallen creatures in a fallen world, tend to unfortunately choose the negative extreme, the lowest common denominator, much too often to question this rather sad previous assertion.

The vain pursuit of Utopia on earth will be even more constantly distant, consequently, as with the utter predictable failure of each and every Communist regime/Utopia; this rather than the elusive high Heaven above, unless someone simply remains a quite delusional and compulsive optimist beyond all human reason and logical sensibility or, perhaps, simply an ideologist.

There have been, for instance, too many known genocides, religious and other conflicts, two world wars, etc.; so, it is rationally inconceivable, except for true optimists, that a third world war will never ever occur. And, unsurprisingly, the ongoing nuclear proliferation, as is known, is quite the general rule, not the exception.

Given the surely massive growth in nihilism and its attendant conjuring of insanity so vigorously encompassing the world, the possible prospects for a truly harmonious and peaceful planet are really not that likely, to say the least. The frightful capacity of humanity to go joyously about slaughtering and exterminating mankind is well documented through two horrendous world wars, genocides, etc.2

No weapon invented, as witness Hiroshima and Nagasaki, has ever gone unused. Also, much very fertile ground obviously exists, thus, for many power-mad and fully enraged fanatics, not for thousands of merely humble or meek Christian saints certainly.  And, that observation is an understatement, especially whenever various extreme moral vacuums govern the world.  The ever pubescently progressive “sophisticated” cognoscenti are mindlessly enthralled to exciting heterogeneity for its own sake and, thus, do critically detest normality as just too retrogressive nonsense or, perhaps, mere excess baggage.

It is not enough, regardless, to have above plaintively detailed the many reasons and results of contemporary civilization’s decline and decadence; there is, in fact, an alternative that viably exists, for it has been truly tested historically and not theoretically; and, it is the intelligent and knowledgeable recommendation for the positive restoration needed through the creation of a new Christendom (literally “the Kingdom of Christ”), a verifiable and intelligible Christian civilization.

Hope Presented through Roman Catholicism

Therefore, there is rationally posited the wise and thoughtful notion of the overt vacuousness of any alleged advanced civilization, when it (secularly) exists without requisite (orthodox) Roman Catholicism being its informative and creative Christocentric guiding light.  In sharp contrast, the existing and regnant anthropocentrism, the supposed glorification of a deified mankind, is yet, actually, the covert worship of Satan and the hosts of Hell.

All one need do is take a walk through one of the human cesspools, such as the 42nd Street area of Manhattan in New York City, and easily obtain there tremendous empirical verification of such factuality.  On second thought, considering 42nd Street and other similar notable locations, it is really the so open worship of the Devil and his hellish ways.

In a Catholic author’s thoughtful volume composed shortly after the devastation of World War II, titled Religion and Culture, Dawson there presented the overall seeming vast dilemma that, “We are faced with a spiritual conflict of the most acute kind, a sort of social schizophrenia which divides the soul of society between non-moral will to power served by inhuman techniques and a religious faith and moral idealism which have no power to influence human life.  There must be a return to unity – a spiritual integration of culture – if mankind is to survive.”  The below considerations do aim toward this needed spiritual integration of culture.3

Generations ago, it was rationally thought that the main thrust of true civilization was meant to enhance man’s humanity, what once was called Hellenization, the ancient Greek philosophical ideal of a viable living humanism that rightly harmonized man’s humanity with the finest kind of exemplification of what informed human thought could then achieve.

There was to be religious, social, cultural, aesthetic, etc. advancements by which ever higher levels of civilized thought and behavior, cognizance and conduct, could be thereby reached for the useful sake of the desired promotion of excellence for mankind.  A special sort of spiritual commonwealth of humanity was thought capable of existing at least on a philosophical level of attainment, if not always in all ways imaginable.

The idios kosmos, the self-limiting private world of ever shrinking possibilities for personal and spiritual growth that encouraged negativity, was to be intelligently replaced by the koinos kosmos, the adventuring growth of heart, mind and spirit of the public world toward an ever greater community of shared interests, responsibilities, and visions for human greatness and communicative intelligence.  This latter point of view aimed at increasing man’s humanity in the best sense possible.  The betterment of mankind, when practice basically matched cognition, would be the fairly logical result.

It can be properly noted, therefore, that Socrates, Plato, and Aristotle, along with such thinkers as Hypocrites who denounced abortion, raised significantly the advanced awareness of human consciousness, toward levels not previously achieved in the ancient world, as to rational, moral, and ethical thought and conduct.  Such was the highly precious effort, struggling ever mightily against the outward barbarism, to try to advance the preferred koinos kosmos, the universal order, of truly sapiential, humane, and sensate creatures.

The Greek philosophers came to value Logos, the Word, in Latin Verbum, as the highest type of knowledge for an architectonic comprehension of all of reality.  St. John the Evangelist, in his Gospel’s First Chapter, had significantly and knowingly incorporated this matter by writing: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est. In ipso vita erat, et vita erat lux hominum: et lux in tenebris lucet, et tenebrae eam non comprehenderunt.

The Romans had, furthermore, called an enlarged sense of man’s humanity the exalted spirit and beneficent genius of humanitas, a suitable parallel to the achievement in thought of the Greeks.  In fact, historically, both Judaism and Christianity had, thus, greatly benefited from Hellenization by the affects, the good influences, of its philosophical approach toward human comprehension and deportment, when set within a truly civilized and humane society and its integral culture.  The human spirit was raised up from coarseness, incivility, and barbarism.

It was the way in which Roman citizenship could become possible for all civilized people of the empire; St. Paul, as an illustration, was always proud of his being a citizen of Roman, for the useful and beneficial Hellenization of Catholicism wisely encouraged it to incorporate the best of the Greek ideals and the Roman virtues.

It was not for nothing, after all, that the ever observant G. K. Chesterton noted sagaciously that Christianity had merely Christianized the great Roman virtues of fidelitas, humanitas, pietas, and civitas. Moreover, the classical four cardinal virtues, prudence, justice, temperance and fortitude, were, of course, added, by the Roman Catholic Church, to the theological-religious virtues of faith, hope, and charity for creating a more humane society and culture.  People have long since forgotten the great civilizing debt surely owed to Christianity that mightily surpassed the Greco-Roman heritage of epistemically restricted pagan rationality.

The universality of Christian belief, going well beyond the limitations of the Judeocentric faith, helped, over a period of many centuries, to displace and finally remove the fear-filled, highly superstitious atmosphere of the ancient times; this was when and where people thought that usually harmful forces, (irrational) divinities, goblins, and other things of the natural world held a prohibitive and (usually in the end) malevolent power over human lives.

Through the teachings of Christianity, Nature was rationally conquered which, in turn, laid the foundations for science to replace mythological conjectures or naturalistic-mysterious thinking; a positive demystification and disenchantment of the natural or pagan world occurred that was cognitively and spiritually liberating, more than contemporary people can know.

Such very instructive books as How the Catholic Church Built Western Civilization by Thomas E. Woods demonstrates the proven greatness of what was done by and through Catholicism.   If only men were convinced, however, that mere rationality is not enough and if only they would stop confusing solid rationality and logic with the irrational idolatry of Rationalism, a god-term if there ever was one, quite similar to Progress.

Catholicism is, thus, always superior to either of those two cleverly disguised superstitions that have as their main positivist course the intentional stigmatization and emasculation of all theology and cognate religion.  In any event, human productive efforts ought to be ultimately directed toward the solemn and needed worship of God and the salvation of souls, especially inclusive, as it would help to be known, of the traditional Latin Mass of Catholicism at its so intended core.

All of it, meaning the practical exercise of the Christianized virtues and much else, in Europe helped then to progressively raise many lawless barbaric tribes, over the centuries, up to the higher advanced level of lawful citizenship, with an attendant vital Christian sense of humanity coming into the modern age.

Today’s quite vulgarly apostate Europe, with its overt neopaganization, reprimitivization, and rebarbarization, is as obviously reactionary and retrogressive as could be. And, this is why Hilaire Belloc, in his Europe and the Faith, had boldly there stated that, “Europe will return to the faith, or she will perish.”   He saw, of course, no other genuinely creditable way, given the lived past history and historical logic involved.

Therefore, starting historically back in Ancient Times and then the Middle Ages, every member of Christendom was a true child of God, deserving of human respect, whose humanity was, thus, unquestioned as to Baptism’s birthright of every Christian, of the believers in Jesus Christ. And, nothing was thought strange about this wondrous consideration of an equality of believers before Almighty God.  The metaphysical order was openly affirmed as just and right because of its holiness, because all were related to the Mystical Body of Christ.

All the seven aforementioned virtues combined can, moreover, compose the positive elements of a genuine Christian humanism, supportive of an authentic Christian civilization, should there ever be a most wholesome desire, e. g., to properly create a new Christendom in the world.  The historic fact worth considering is how Catholicism ended up being the first religion known for its observed universality; this was, as a basis, by Christianizing Roman Civilization and then spreading further outwards ever since, throughout the entire world, on a, thus, truly global scale of spiritual and missionary endeavor.

As H. C. Lea had insightfully expressed it, in his A History of Sacerdotal Celibacy, “The Latin church is the great fact which dominates the history of modern civilization.”   To the much wider point needing to be encompassed, Belloc, in The Crisis of Civilization, insightfully stressed the important fact that, “Religion is the main determining element in the formation of a culture or civilization.”

As Lord Acton firmly wrote about the nature of the Church, in his Döllinger on the Temporal Power, “At once the most firm and the most flexible institution in the world, she is all things to all nations – educating each in her own spirit, without violence to its nature, and assimilating it to herself without prejudice to the originality of its native character.”  How was this meant?

Catholicism is a creative, not destructive, force, especially when compared to the notable moral destruction conjured into vain existence by the secularization of life, society, and culture, taken now to extremes of insanity; this is, of course, popularly or generally descriptive of what gets so denominated as current “civilization,” whatever that may or may not existentially mean these days. Of course, some quidnuncs may yet dismiss all of it as merely pure gestalt.

However, in his Immortale Dei, Pope Leo XIII, there noted that, “wherever the Church has set her foot, she has straightway changed the face of things, and has attemptered the moral tone of the people with a new civilization and with virtues before unknown.”  And, what is the main indicative purpose of all this moral and spiritual effort?

The Holy Father opened his charitable remarks by unabashedly saying: “The Catholic Church, that imperishable handiwork of our all-merciful God, has for her immediate and natural purpose the saving of souls and securing our happiness in heaven.” What did he mean?

The requisite goals of the Church are the defense and promotion of true transcendence versus immanentism and nihilism, the great wanting for and cultivation of an increase of holiness in abundance contrary to the laicist scarcity of chastity and morality, and the ever quite enormous preferment of Christian charity and humility athwart human hubris and egotism unbounded.  For there should be fully operative the important and educative Catholic social and political principles of subsidiarity and solidarity; the viable architectonic ethic that superbly relates to the important character of the sociocultural parts involved is subsidiarity.

This pertains directly, however, to the true good of the whole as to by which the appropriate benefits of both solidarity and subsidiarity are directed toward, which is, of course, called the common good, the true summum bonum, as was classically known. Furthermore, in the truly total sense meant, this particular understanding is properly and accurately denoted as the Mystical Body of Christ.  As ought to be comprehended, all this concerns genuine Christian normality opposed to the growing insanity seen in a decadent and dying modern civilization.

Otherwise, what aesthetically, socially, economically, philosophically, and culturally exists now should, therefore, hardly be pompously called by the proper name of civilization; it is, as has been above detailed in this brief article, sheer vacuousness instead. How can this be better known, nonetheless, as to the truth of what is adamantly asseverated here?

Secularization, the sacrilegious instilling of a moral and spiritual vacuum, ever leads only toward a necessary dead end. Impiety is, thus, the weak mind’s crass irreligious sarcasm put on display as a miscreant form of deliberated ignorance.   Keeping knowingly to the verified foundational basics, M. C. D’Arcy, in God and the Supernatural, considerately had remarked that, “The true meaning of civilization is growth in fellowship and common life.”

Decadence and decay, in contrast, breeds bizarrely anarchic idiosyncrasy for its own sake, not for creativity or inventiveness certainly. As is expected, the idios kosmos ever ignorantly seeks, within every unfortunately decadent civilization, society or culture, to replace entirely the quite beneficial koinos kosmos.  A prime centering for genuine moral and spiritual sanity, fortunately, is the venerable, traditional Latin Mass splendidly provided by the Roman Catholic Church, as it has done so, of course, for many centuries.

In any event, for those who have the intelligence and can understand the plain logic of truth, what is being rationally and spiritually called for is the obviously needed restoration of sanity; this is held in requisite opposition to the surely gross insanity of anarchic postmodernism as the crudely dissolute child of the now much decayed and rotten modernism crumbling into a well-deserved meaninglessness.  The proper defense of Catholic orthodoxy, as Chesterton would have fully agreed, is synonymous with the wholesome support for a useful and beneficial return to human sanity.4

But, in this terribly warped day and age, what would normally be a so modest proposal exists now as a quite significantly major and rather bold radical challenge to the prevalent reigning heterodoxy perceived in most social, cultural, political, and spiritual affairs of this fallen world. There must be, ought to be, some right focusing of a foundational or basic unity that acts as a wholesome pledge of spiritual allegiance, such as the Apostles Creed:

Credo in Deum Patrem omnipotentem, Creatorem caeli et terrae, et in Iesum Christum, Filium Eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad ínferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Patris omnipotentis, inde venturus est iudicare vivos et mortuos.

Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

Without really enough shared commonality, moreover, the “civil” does not quite then get to be positioned properly into the always much larger and comprehensive notion of civilization. And, that empirically tends to have greatly negative or significantly deleterious consequences for a society and culture, especially for a presumably “advanced” one neglecting greatly the koinos kosmos, the universal order, surely suitable for mankind.

One keenly suspects that such a course is, therefore, the notable horrid debasement of man’s humanity, along with the open corruption of a civilization as well. Just look at contemporary degenerate Western Europe for easy verification or, to be manifestly honest, even decadent America as well, for millions of people do not perceive how Martin Luther, John Calvin, Jean-Jacques Rousseau, Immanuel Kant, Georg Friedrich Hegel, Charles Darwin, Karl Marx, V. I. Lenin, and others had brutalized man’s conception of humanity.  Related good reading would include Thomas P. Neill’s Makers of the Modern Mind for the much useful and insightful affirmation of the truth.

But, as this critical article should rationally and logically demonstrate, in notably highlighting past historical, philosophical and theological developments, conditions do not have to be this way; for one can freely approach the so greatly liberating and tremendously salvific Light of Christ. Humanity, therefore, need not simply chose a forever hyper-debasement and ugly degradation as being nihilistically axiomatic of all human life without any real hope.

Blessed John Henry Cardinal Newman, in the Historical Sketches, had noted something about man’s fundamental humanity in that, “Civilization is that state to which man’s nature points and tends; it is the systematic use, improvement, and combination of those faculties which are his characteristic; and, viewed in its idea, it is the perfection, the happiness of our moral state.”   Furthermore, the greatness of man’s moral state would be in due proportion, as being directive of the presented tenor of this article, to how well the concerted effort is truly made toward the authentic restoration of a new Christendom definitely centered on the traditional Latin Mass.

Besides the needed always generous devotion to all of fidelitas, humanitas, pietas, and civitas, along with logical favoring of the koinos kosmos, such a Christian civilization would properly be empowered tremendously by spiritually entertaining and promoting its faith, hope, and charity; the demonic reprimitivization and rebarbarization of humanity must, therefore, be logically and morally, rationally and spiritually, resisted both forcefully and intelligently, and not otherwise.

The requisite foundations of such a Christendom would include the teaching of both the Seven Corporal Acts of Mercy and Seven Spiritual Acts of Mercy; lives oriented and inspired strongly toward cultivating holiness and sanctification, support for the Seven sacraments of the Church, praying the Rosary, fasting and mortification, and sincere veneration of the Blessed Virgin Mary would have to exist.

All would be vital parts of a Christian civilization as to supportive practices, affirming the always absolutely important metaphysical order of reality, within the both good and directive spirit of Christian humanism, as was so fully well known, for instance, by St. Thomas Moore, a Man for All Seasons.  For if humans do not seek to become increasingly humane, their natural tendency is to become more savage, more barbaric, more primitive, in their affectations and affections; civilization, unless so carefully attended to, is more fragile than usually known and remains only skin deep, even under the best of circumstances.  And, few practical exceptions, if any, do actually exist.


Metaphysical order, therefore, must be properly set aright and acknowledged, otherwise social, cultural, political, etc. order will, definitely and increasingly, suffer as a direct result of unfortunate or feigned ignorance of the high supernatural priorities logically pertaining to that realm.  At the last, it humbly needs to be recognized clearly that all human beings are merely the servants of Christ, and masters of nothing.

The traditional Latin Mass critically reiterates such a central and important basic point, and Peter Kwasniewski’s Nobel Beauty, Transcendent Holiness: Why the Modern Age Needs the Mass of Ages and Peter Kwasniewski and Fr. Jonathan Robinson’s Resurgent in the Midst of Crisis: Sacred Liturgy, the Traditional Latin Mass, and Renewal in the Church both explain why.

As a Nobel Prize–winning novelist, William Golding’s The Lord of the Flies (revealing the many absurd lies behind Rousseau’s silly fantasies) should fairly suffice as an ever rather severe allegory easily confirming the entire truth of what has been confidently said.

The seen disgusting nadir, the depth, of intense moral and mental corruption, e. g., has been reached with the totally insane declaring of there being over 300 “genders” in supposed existence.  In good contrast, the effort to have a new Christendom, therefore, presents an opportunity for real civilizational success, contrary to the already existing, crescive moral and spiritual malaise with its increasing moral confusion and societal dissolution, spiritual rot and ethical decay.  But, faith in Christ ought to give hope for an alternative.

It may very well be possible of achievement, as long as the great “victory” achieved is rightly acknowledged not to have been done by a few geniuses or, perhaps, thousands or millions of people, but, rather, by the generous and holy will of Christ the Sovereign King.  Jesus, as Lord and Redeemer, is, therefore, surely a humane civilization’s and, moreover, the world’s only true hope for salvation.


Athanasius contra mundum!









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Patrick J. Buchanan, The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization

James Burnham, Suicide of the West: An Essay on the Meaning and Destiny of Liberalism

Christopher Dawson, The Dividing of Christendom

Anthony DeStefano, The Invisible World: Understanding Angels, Demons, and the Spiritual Realities That Surround Us

Anthony Esolen, Out of the Ashes: Rebuilding American Culture              

Vance Ferrell, Defending the Godhead

Erik von Kuehnelt-Leddihn, Liberty or Equality

____________________ , Leftism Revisited: From De Sade and Marx to Hitler and Pol Pot

Peter Kwasniewski, Nobel Beauty, Transcendent Holiness: Why the Modern Age Needs the Mass of Ages

Peter Kwasniewski and Fr. Jonathan Robinson’s Resurgent in the Midst of Crisis: Sacred Liturgy, the Traditional Latin Mass, and Renewal in the Church

Thomas P. Neill, Makers of the Modern Mind

John Senior, The Death of Christian Culture

John Senior, The Restoration of Christian Culture

Fr. William J Slattery, How Catholic Priests Helped Build – and Can Help Rebuild – Western Civilization

Thomas E. Woods, How the Catholic Church Built Western Civilization


Against Evil Pope Francis, Catholicism is Essentially a Miraculous, Invisible Faith Defiant

Against Evil Pope Francis, Catholicism is Essentially a Miraculous, Invisible Faith Defiant

By   Joseph Andrew Settanni

What gets expressed in the Apostles Creed and other Catholic creeds are true expressions of profound faith in almost all kinds of matters and things that cannot be visibly seen by human eyes on earth; the reality of the metaphysical order is, nonetheless, what is being so explicitly demanded to be believed in by the faithful, not so much things pertaining to the physical order of reality.  Why is this?

The Apostles Creed speaks openly of needed belief in things so explicitly pertaining to that which is both “visible and invisible.”  But, its importance too often goes underestimated, especially in a sociocultural climate heavily dominated by secularization.

While it is true that, from time to time, a few certain saints have been permitted glimpses of the higher order of reality, as to the metaphysical presentation of great matters related to magnificent heavenly glory, however, it is normally expected that typical Catholics must obediently affirm the entirety of the metaphysical order, as noted in a creed. But, the belief necessarily encompasses the obvious invisibility of the higher unseen order, of course.1

Or, as David G Bonagura, Jr. has properly expressed the matter that, “The union of the invisible with the visible is one of the great mysteries of the Catholic faith. The invisible God became flesh and dwelt among us; the invisible soul is experienced through the body; invisible grace is transmitted through the physical signs of the sacraments.  As corporeal beings with finite intellects, we naturally prefer to ponder the visible and the tangible, even though as adults we understand how the invisible fits into the equation.”2

In terms of strict physical reality, neither God nor the Communion of Saints, the forgiveness of sin, the resurrection of the dead, and life everlasting are not, in fact, fairly typical of what people can see with their merely mortal eyes alone.  For instance, few, if any, resurrected bodies are being noticed these days, and the Communion of Saints normally remains quite an abstraction for consideration by many heavily terrene intellects, inclusive of atheists and agnostics (cowardly atheists, as they ought to be more realistically known).  Good reading would include Fr. Vincent P. Miceli’s The Gods of Atheism.

Any yet, it, as to dogmatic  matters, must all be totally believed in and axiomatically so as well.  Actual intentional denial of even a single dogma of the Catholic Faith is, automatically, the commission of a mortal sin and, if not sincerely repented and confessed to a priest, it then results in a deserved horrid damnation, in the later afterlife, eternally.  Important reading would include the Fundamentals of Catholic Dogma by Dr. Ludwig Ott.  As Richard M. Weaver, quite sagaciously, had put it, ideas have consequences.  The intent of this article is the urged preservation and advancement of Catholic orthodoxy and, moreover, the resultant moral and theological need to disprove and suppress heresies.

Some may, perhaps, wonder if Roman Catholicism plays a “dirty trick” upon its believers in having to affirm so much that is not, in the jaded eyes of the secular world, creditably visible.  However, this is since the ever important stakes for both belief and disbelief are, deliberately, set so rather high because, as Jesus Himself said, many are called, few are chosen.  If truly profound faith were too easy, all people would, supposedly, then simply become saints.  Of course, such is not (ever) the prevalent case.

Invisibility and the Light of Christ

What is being meant by all of the above cognition and explication? Part of it relays to the significant fact that only the Apostolic Generation had the Christ among them, and they could, moreover, visibly see Him easily, meaning face to face.  The Word of the Father made flesh actually had lived and worked His ministry openly among them, in the real world, as to its empirical physicality and, therefore, His as well.

The Apostles had, therefore, this tremendously enormous terrene advantage and so supremely unique opportunity of actually being physically with the one and only Son of God, which was so absolutely unequalled forever, in experiential terms of reference, by later times in human history.3

Another part interestingly relates to how the metaphysical order of reality, in the person of Jesus Christ Himself, had remained on earth, after His Resurrection, for 40 more days. It became then completely impossible for the Apostles and many, many others to ever absurdly claim that, perhaps, it was all just a bizarre illusion.  Secularists and others of that ilk are the only ones who have profound faith in the phenomenology of the absurd.

The various actual appearances of Christ, moreover, were not simply all just dismissible as mere supposed apparitions, conjured into a feigned existence, by, perhaps, drug-induced sycophants needing a strange means to, thus, justify their remarkable Christian faith.  The Light of Christ illumines ignorance, darkness, and skepticism; it never, supposedly, adds to it, in a world filled with pain, suffering, misery and death, for which mere beliefs in materialism and naturalism provide no real comfort.

Time spent on earth by Jesus, before and even after the Resurrection, was noted by literally thousands upon thousands of credible witnesses; and, those who continued to openly testify to the real truth of the Resurrection faced the possibility of death and many did die as martyrs, of course. So, why would they insanely and openly lie while risking death or, at the least, severe persecution? Christians, need it be said, did not have to volunteer for martyrdom; they were sought out, hunted down, and many, many were killed for their beliefs.

Secularly speaking, silence or, as might be needed, simply lying about Jesus as being totally forever dead was, at a minimum, a much safer and (seemingly) more rational alternative. Few people normally court death for an obvious lie, which, if it was palpably untrue, is what the atheists, agnostics, and skeptics insist that they did.

To be an orthodox Roman Catholic means that one has faith that the metaphysical order always takes precedence necessarily over and against all mere physical reality.   What does this attitude ultimately mean?  The entire universe, inclusive of many billions of galaxies and stars spanning billions of light years in all directions, is all just nothing when compared to the Word of God, to the Light of Christ.

Unless this is clearly understood as being quite absolutely true, nothing else would make any fundamental sense regarding the full basis of Catholicism, the affirmation of the bold truth of metaphysical order as superior, by definition, to any ontological order within the entire physical universe. All that can be seen is not and can never be enough, moreover, as to the ontological comprehensiveness of the true totality of reality.

And, this needed realization, whether known to the average faithful believers or not, is a basic requirement of true belief for affirming the Holy Catholic Faith, for the Pater Noster, explicitly, speaks the ever potent words that, “Thy Kingdom come, Thy will be done on earth as it is in Heaven.”   The words of the Our Father are, therefore, meant to be believed in, not ignored or dismissed as an opinion.  Get real!

All of reality, metaphysical and otherwise, is entirely forever dependent both integrally and inherently upon the eternally pivotal fact that the Lord God Almighty exists and, thus, the eternal Will of the Supreme Being sustains any and all reality whatsoever.  Those who may seriously doubt this necessary truth have never read the writings, e. g., of St. Thomas Aquinas, among others.

For a believing Catholic, faith and reason never conflict; both uphold the other’s assertions; science and faith, moreover, also do not ever conflict because, among other important reasons, prevalent nominalist cognition/philosophy is a pervasive lie.  And, this tremendously cogent fact ever needs to be properly recognized as such and, seemingly, shouted to an almost entirely deaf world of secularists, Moslems, and numerous others who still vainly live, therefore, in abject darkness.

What is unseen, however, goes to the very basis of what consists of religion qua faith and, more to the essential point, the great constitutive theology thereto affirmed.  One clearly sees this, insightfully, when the thousands departed from the Christ when He said that they must drink His blood and eat His flesh to attain life everlasting; the exactly same thing really happened when the Protestants walked away from the Transubstantiation of the Eucharist and preferred, instead, the mere nominalist Consubstantiation or a simply “representational” or, perhaps, “symbolic” sacrifice.   They forget that, e. g., the cross is a symbol; Jesus Christ is not.   What, nonetheless, critically needs ever to be importantly understood and comprehended here for much requisite theological clarification and, thus, religious amplification?

Those who left Jesus when He told them the hard truth of His teachings were truly, in effect, the first Protestants.  Proto-Protestantism, moreover, has been around since the earliest days of the Church, meaning prior to, many centuries later, official Protestantism, meaning the walking away from Christ still immorally and sinfully done by the Protestants.  Today, it is mainly through ignorance or stubbornness, of course, in the illustratively absurd way that C. S. Lewis decided he simply could never become a Catholic, because he terribly disliked the Irish!   Such, therefore, was his perverse “logic.”

In addition, it should be critically well noted, the basic origins of Rationalism, Positivism, and Pragmatism are clearly seen in this terrific metaphysical battle or struggle between the forces of Hell, led by Satan, against the powers of Heaven.  The invisibility of this conflict, though seen through abortions, infanticides, suicides, etc., does not lessen its ever significant importance to the lives of men, of all human beings, on earth; it is so often see through the torments of pain, suffering, misery and death, though practicing Catholics do readily live with and accept the Mystery of Good and the Mystery of Evil.

However, Jesus proved that He surely respected the free will of men and did not single out to punish any of the thousands who had walked away, when they could not accept the truth He spoke to them.  And yet, the Grace of the Holy Ghost has and will lead millions of people to still embrace the true Faith.  But, millions do resist questioning the beliefs they were handed down or acquired through an often practiced ignorance.   The 16th century Protestants and others sadly after that time studiously still prefer not to see the glorious full Light of Christ, unlike Blessed John Henry Cardinal Newman, Orestes Augustus Brownson, G. K. Chesterton, Monsignor Ronald Knox, Bill Marshall, and many, many other satisfied converts.  So-called Reformed Religion people prefer to stand aloof as it were.

Incarnational veracity is, thus, utterly repugnant to them, and they, as a direct result of their human will and reasoning, strongly reject the Christ, the Messiah, as is defended by the Catholic Church.  In ancient times, His words, to them, were metaphysically abhorrent, especially to the majority of those of the Judaic faith, for He spoke of the great holiness of His body and blood.  In truth, moreover, Christ could not do otherwise, for He is, necessarily forever the way, and the truth, and the life; so, yes, there is here a certain magnificent logic involved that is, by definition, undeniable, as is the fullness of truth.  It is, therefore, the great theological and religious integrity of the Catholic Faith.

The honest and committed believers in the Lord have been those who had and still do hold fast to the glorious truth of Roman Catholicism, for in Rome, Saint Peter and Saint Paul were, in fact, martyred; it is, thus, the true and apostolic home of Vatican City, the ever Holy See of St. Peter.  Manifestly, the Holy Faith is correctly known by its being both notably Roman and Catholic simultaneously, as with properly ever perceiving the One, Holy, Catholic, and Apostolic Faith, which is logically Roman Catholicism and, therefore, absolutely nothing less or else as well.  Q. E. D.

The above should make people aware that Catholicism and Protestantism are, certainly, two very different and completely incommensurate religions, for there really is no such generic religion called Christianity, though many ignorant folks think so, of course. And, this is totally regardless of the fact that, e. g., Protestant bookstores typically do call themselves Christian bookstores, as if the so-called Reformed Religion was not, in fact, the true guiding star of what goes into their particularly oriented businesses.

Thus, one can easily perceive that C. S. Lewis’ Mere Christianity is one of the best “jokes” ever written, for theological orthodoxy is still the truth, not any heterogeneous and often contradictory concoction concerning assumed “Christian” belief.  No wonder, thus, that he had rejected the Catholic Church.

There is, as a gross understatement, a Grand Canyon’s divide of an extremely fundamental difference between Catholicism (sensus catholicus) and Protestantism, not just a degree of a simple kind of major difference.  The former is supremely an incarnational faith, the latter, the supposed Reformed Religion, is necessarily an anti-incarnational belief that undermines, ultimately, the very spirit of a logically miraculous faith.  Of course, many Protestants would ignorantly claim otherwise; and, they, often unknowingly, see a different meaning to pain, suffering, misery and death.

Christ’s Resurrection (the holy obliteration of pain, suffering, misery and death), Ascension, and Glorification in Heaven strikingly points to the logical truth of Transubstantiation, for all things are possible in Christ the Lord.  The Grace of the Holy Ghost, moreover, cannot ever abandon Catholicism (sensus fidei).  What all this relates to is the theological epistemology that, by reason and faith, upholds the definitive theo-ontology of an integrally incarnational religion that proclaims the orthodox verity fully supportive, thus, of doctrinal Catholicism.

The obvious invisibility of that which is ever mysterious, glorious, and miraculous, the Eucharist’s own intrinsic but unseen power, does not negate the truthfulness, the veracity, of when Jesus spoke of how His flesh and blood must be consumed to, thus, obtain eternal life.

The theological axiology behind the cognate epistemology that directs attention, by definition, to the ever associated ontology of Catholic reality is all self-sustaining and self-supporting as regards, e. g., the Seven Sacraments.  Analogously, the wholeness of faith exists, and it is Catholic, for there is no peeling at an onion to supposedly get at the true or real onion of Christian religion or faith.

All are truly dependent, ultimately, upon belief in the Glorious Incarnation as the Word of God and totally all, not some, many or most, of its then cognate and integral implications and ramifications are, thus, logically exemplified by (orthodox) Catholic dogmas and doctrines.

It so could not really be otherwise. There is to be the requisite belief in all things seen and unseen concerning the fundamentals, the dogmas and doctrines, of Catholicism, which becomes, at length, inherently definitive of the entirety of the Incarnational Faith itself.  How could it ever, furthermore, be logically otherwise?

The Protestant condemnation of Papist priestcraft reiterates the nominalism in cognition that vitiates any truly Christian, especially Christocentric, belief, for Catholicism is essentially an invisible faith that compels an understanding of the metaphysical order that resides behind all of mere physical reality, of all visible reality. Belief is to be appropriately illumined, therefore, by the spiritually liberating Light of Christ, though evil Pope Francis is truly quite a great public admirer of Martin Luther who had viciously hated and reviled the Church.  Luther, therefore, was no real friend of Jesus Christ.  And, consequently, there are many valid suspicions about the current Holy Father’s beliefs as well.

The former realization, the Catholic response, of course, supernaturally encompasses such true realities as Heaven, Hell, and Purgatory, as well as the Communion of Saints and the Holy Choirs of Angels.  But, furthermore, there is to always be, in the minds of believing Catholics, the meta-ontological primacy of the supernatural order set above and so beyond that which is simply all of plain natural reality.  For the sincere Catholic, there is, therefore, no need to see for the sake of believing because Jesus is the Christ, as the Word of God, Who has been given to the faithful.

Thus, the inherently faulty notions of Protestants seek pseudo-theological superfluities of contentious “religious” belief that deify faith alone against reason in a defiant ignorance of the truth that the known Incarnation had sanctified the need to believe in what is invisible; this is regardless, for instance, of fallen man’s natural proclivity toward pain, suffering, misery and death.

Of course, for instance, the Three Magi did see a baby boy in quite un-kingly surroundings, but their gifts quite openly proclaimed the obvious reality of meeting a true king nonetheless. The quite unseen presence of true kingship there fully surrounded Him, however, the truth was yet highly visible to them, though placed ever beyond their own mere limited physical sight, as it were.  The Three Magi were yet in the holy presence of majesty divine, regardless of mere appearances.

And, to turn a phrase, believing is seeing, for the constant metaphysical order so necessarily encompasses the creative totality of reality that, therefore, stretches forever beyond the mere visible universe toward a supernatural infinity, as truly infinite as is the Lord Almighty.  This ought to be so simply obvious and, unfortunately, is surely not to most people.  Is it just poor catechesis?  Or, is it something that acts nefariously on the metaphysical level of reality?  People themselves often cannot easily think things through to a proper conclusion, as they are fallen creatures in a fallen world.  Some clear thoughts, nevertheless, are yet possible.

But, the Devil mischievously confuses men’s minds.  It was a work of Satan, after all, that had empowered the insanity of how a faith that obtained its origins in the miraculous could allow for Protestants to, in effect, swallow whole whales of Christian faith but strain and choke at a proverbial gnat in comparison; Christ had, in fact, magnificently arose from the dead, yet, millions categorically refuse to accept the related minor (in contrast) fact of Transubstantiation because it is, to them, merely a lot of Papist nonsense.

Thus, there are rather very definite Reformed Religion-limits heavily placed against a then diminished God, as to what can be called miraculous, and this greatly contemptible, obvious blasphemy gets pious Protestant consent too.  In contrast, believing Catholics accept religious mysteries as needed logical parts of having the privilege of knowing the true Faith.  Heresies, more or less, tend to run counter to Catholic truth, to orthodox veracity.

How could that be unless the Evil One took an active hand in clouding minds that can easily accept a tremendous miracle of an extremely incredible magnitude (the Resurrection itself), yet, absolutely deny, in effect, a quite disproportionately much smaller daily miracle of the Miraculous Holy Eucharist.  It seems so quite monumentally inconceivable, therefore, that a Protestant can remain a Protestant totally ignorant of his rather obvious enthrallment to the Devil.  Thus, knowing Catholics do then perceive the Mystery of Good versus the Mystery of Evil, when people deny the theologically orthodox truth of Transubstantiation.

It drastically hinders the requisite attainment of blessed salvation for millions of Christian souls, so Satan, of course, greatly loves it.  Yes, and by the way, it is a very similar walking away from Christ because the genuine truth, the Light of Christ, is actually then quite hard to bear, yes, sometimes it can lead to martyrdom, either psychological-emotional or, perhaps, even physical death itself.

In reiteration, merely empirically speaking [if the power of God were eliminated], that a truly deceased man, supposedly out of self-will, was raised from the dead, after three whole days in a tomb, is so “easily” acceptable, but all of priestcraft itself is held to be utterly absurd and so unbelievable, especially the idea of the Holy Eucharist?  Such thinking, suitably ever in line with nominalism, is or, at least, seems so certainly demonic, surely malevolent, in character.

In short, it is an absurdly disproportionate revulsion felt by those so-called Reformed Religion people. Nevertheless, all Christians are supposed to willingly take up their invisible cross to then better follow Christ, for their hoped-for and much needed redemption.  How is this to be achieved?

Often Unseen Vital Aspects of Redemption

Either Catholicism is authentically oriented, ultimately, toward the salvation of souls or else it is a total farce.  There is no real spiritual middle ground, as with the Protestants who falsely think that faith alone is basically sufficient for gaining entrance to Heaven after death on earth.

The Epistles of St. James, among other authoritative scriptural sources, always manifestly teach otherwise and illustrate, openly and clearly, why that bold and vulgar heresiarch Martin Luther originally tried to totally excise them from the still quite deliberately bowdlerized version of the Bible that Protestants do use.   Good educative reading would surely include the Rt. Rev. Henry G. Graham’s Where We Got the Bible: Our Debt to the Catholic Church.

The Catholic glorification and signification of the Communion of Saints shows an aspect of how the Church possesses an enlarged understanding of the great spiritual unity of the faithful, both temporally and metaphysically presented, as necessary dogma.  Catholic soteriology, moreover, upholds the vital necessary workings of the Communion of Saints, toward its integration within the totality of the grand pattern of salvation for the believers, the faithful.

For as Cardinal Newman, through his extensive historical research came to find, there was no viable via media (the Anglican Church) and, more to the point, the primitive Christianity of the early Church was not purer than the Roman Catholic Church; both, in fact, were and are the same Church, the same truth, for any willing and open minds to study, in spite of human pain, suffering, misery, and death

The Grace of the Holy Ghost sustains the ecclesial institution, even no more how miscreant clerics, such as evil Pope Francis, may attempt to destroy the Church.  Thus, the salvation of souls continues through both good and bad times and with and without sinful priests, bishops, cardinals, and yes, even terrible popes.

What might be called the intellectual duality of Catholicism, knowing that there are forces and powers both seem and unseen, helps to keep a much better perspective upon Church affairs and, more than that, upon what ultimately matters concerning the need for proper faith.   The Fourth Century Niceno-Constantinopolitan Creed luminously speaks of the, “Maker of heaven and earth, and of all things visible and invisible.”

Thus, even the seemingly limitless entirety of the quite imponderably vast universe is not ever any real boundary for the Lord God Almighty. The Divinity is everywhere present and, yet, at all times the same, though invisible to mortal eyes being incapable of metaphysical perception.

And, very rational minds, such as that of St. Thomas Aquinas, had thought through most of these sincerely profound issues of Catholic theology, doxology, Christology, and soteriology; he being not exactly the stereotype of a nutty, Bible-belching, fundamentalist fanatic. One sees, e.g., the Holy Sacraments as signs.  But, of course, Aquinas, the Angelic Doctor, correctly teaches much more than that alone.

A Catholic thinker who ought not to be forgotten, Josef Pieper, a 20th German theologian, so wisely commented that Aquinas had the requisite knowledge to be appropriately titled as “Friar Thomas of the Creation.”  Though he had openly spoken to the good desire, of course, to do his writing for his well inspired love for the Son of God as the Incarnation of the Word, the ever truly outstanding treasures of intellectually and spiritually perceiving the Christ did not prevent him from solidly pondering the full measure of St. Paul’s considerations, splendidly theological, as was so made known to the ancient Romans.

This concerns, in particular, how all of creation, since its once original beingness had started, meaning all that was made, logically proclaims the power everlasting of God and His cognate Almighty Divinity; this is all, of course, as suitable parts of the invisible nature of His own both quite magnificent and limitless beingness, of excellent Primary Existence to the nth degree.  It could not be otherwise, furthermore, as to the invisibility of the higher realm of reality, the supernatural order, the supreme degree of exalted existence.

Moreover, the created order, as the Catholic faith properly teaches, testifies to the reality of a God who, by true definition, wholly exceeds forever every form of limitedness and contingency; Aquinas, thus, freely extrapolates, in truth, that the human experience of transcendence is so certainly originated within the underlying associations thereof that do rightly connect the created human being with the Supreme Being, the Creator, the Absolute Divinity.

By knowledgably referring to the actual difference, the true distinction, in created beings set between their essentia, meaning specific identity, and their actual esse, signifying existence, the highly learned Angelic Doctor, e. g., unambiguously rejects all degrees or forms of pantheism.  But, let not anyone falsely think that the Lord has, supposedly, cursed the material order of reality by needfully rejecting any pantheistic conception of the Godhead.  The opposite is true.

Parts of earthly reality, for instance, as simple as water, bread and wine, do so help to surely contribute toward the method of needed salvation, of the manifest mission of the Church.  Temporal order and metaphysical order are, however, not strangers of one to the other.  The invisible can often proceed through the visible to reach men’s minds and hearts with God’s glory, with instruments of salvation.

Moreover, as prominent examples of God’s Grace, the blessed water used at Baptism and the blessed wine and the Eucharist, the Blood and Body of Christ, are tangible and visible aspects of the entire process of redemption.  They are how, moreover, God can directly reach mortal creatures in this sad world of pain, suffering, misery, and death that, nevertheless, can still enable mortal men to help achieve their salvation.

And, yes, all human beings as part of their temporal beingness, the human condition, are involved with the Mystery of Good versus the Mystery of Evil, as fallen creatures living in a fallen world. Never far from sin or redemption, from degradation or hope, while the Almighty Lord lives and reigns eternally and invisible to mortal men.

And, this important aforementioned point could be logically extended by St. Irenaeus, in his Against the Heresies, where he notably states that, “Although God is invisible to man by reason of His eminence, as regards His providence He can by no means be unknown.”   Of course, the stupid (committed) atheist or, perhaps, agnostic can know about all the physical glories of the universe and still just shrug his shoulders and casually say everything is mere “random chance” of arbitrary material evolutionary forces.  Evolutionism, more or less, explains the all-in-all in a rather too strange, mimicking theological manner.

Note the (so hardly surreptitious) faux God substitute of the, thus, absurdly deified “material evolutionary forces” that, supposedly, comes to explain the yet logically inexplicable. More to the important point here, truly genuine randomness, by definition, cannot ever produce order.

Such enormously willful blindness, worthy of jesting about, is surely representative of a dead mind thoroughly and deliberately insensate to a purely contingent reality that could never, in point of strict fact, have ever willed its own existence into actual existential beingness. That experiential condition of being as to its very ontology, furthermore, tremendously far surpasses any mere materiality of substance.  In short, simple matter alone possesses absolutely no consciousness of being.

The anti-theist never truly grapples with the insoluble argument of contingency that crushes materialism, positivism, and naturalism; he just conveniently ignores it and so wildly posits, instead, an intellectually illegitimate “will” called, euphemistically, necessity that somehow or other mysteriously empowers purely inanimate matter.  And, such an idiotic thought or opinion is to be validly accepted and highly respected as a genuine contribution to the advancement of man and science as well, according to the secularists and humanists.

At least, in contrast, Intelligent Design Theory allows for the existence of a Supreme Being (of some kind) rather than absolutely nothing that allowed for the literal existence of everything, rather than only nothing. Actual randomness explains nothing.  Pure contingency can never, either logically or scientifically, explain itself, unless it surreptitiously imports a Higher Power (by whatever name) through the back door, meaning as it busily and so noisily kicks God out the front door.

And, this is the handy act of legerdemain, of base trickery, that the anti-God people hope is never noticed by their opponents. Pure material order qua materiality, however, is incapable of explaining itself.  But, of course, Catholic theology and religion can, with an example below so rendered.

In the Gregorian Roman Missal (6th to 8th centuries), one can, insightfully, read there, about the Christ Child at Christmas, that, “while we acknowledge Him to be God seen by men, we may be drawn by Him to the love of things unseen.”  Or, perhaps, one may relatedly wish to quote from Shakespeare, speaking through Hamlet, who didactically says: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”

Nonetheless, what makes this present article so highly problematic, at best, is how pervasive Western secularization has been, and it remains increasingly the predominant feature of most contemporary life; furthermore, a relativist existential cosmology, among the vast majority of nominalist-believing urbanites, has almost totally replaced any sense of a Christian, meaning Catholic, teleology in the West.

For Catholicism teaches that there is more to think about than just the material realities of pain, suffering, misery, and death. Through the true Faith, finality is not simply the grave, meaning just six feet earth and no more.  And yet, trying now to explain here the metaphysical order of reality, to most people, however, is as abstract as attempting to quantify how many craters are on the Moon and what this may or may not have to do with life on Earth.  There are temporal heuristic difficulties, spurred on by the errors of nominalism, to overcome that have become enormous in magnitude.

Abstractionization, thus, goes well with blatant secularization, which is assumed to be just a basic and natural part of human normality, not the terribly abnormal condition of frightening proportions.  What is needed is to philosophically draw men out of the idios kosmos of Plato’s Cave and into the bright light of the koinos kosmos as part of the philosophia perennis, classical (political) philosophy, with respect to supporting classical Natural Law teachings and what used to be called right reason.

In brief, man’s basic common humanity, in the best sense thereof imaginable, was to elicit a response toward the ideal of humanization to the highest degree.

The philosophia perennis is, therefore, the vital center of philosophical truths that necessarily exists always independently of and unaffected by the diverse variants of time or place; it is an assemblage of universal philosophical problems, principles, and ideas, certainly inclusive of such concepts of God, freedom, and immortality that perennially creates the needed primary subject matter of the recurring fundamental elements of coherent philosophical thought.

Inclusively speaking, one can, moreover, better understand it as being the foundational basis of Roman Catholicism’s Christian principles of cognizance, especially as was so philosophically formulated, mainly by St. Thomas Aquinas, the Common Doctor, through the great intellectual development of Scholasticism; it was the creative uniting and synthesis of elements of Catholic theology with most of basic classical philosophy, as to properly combined rational cognition and theological certitude of consideration, both substantively and substantially inclusive.

Some of such thinking had, unfortunately, undergone a deformation of cognition through Late Scholasticism’s absorption of much of nominalism (the work of, e. g., Francisco Suárez, S. J.; Francisco de Vitoria, OP), as is importantly well noted in E. B. F. Midgley’s The Natural Law Tradition and the Theory of International Relations; and, even worse things further unfortunately happened with most of neo-Scholasticism, as with the truly major failures of thought seen with, e. g., Jacques Maritain.  The neo-Thomist Etienne Gilson’s writings, on the other hand, were fully orthodox.

This is, however, totally unlike modern (political) philosophy that reaches its greatest height of awareness at the limits of ground level, as was wisely noted by Leo Strauss.  For Strauss, that mere ground level was where classical thought just started on it journey toward the heights of human knowledge of man’s humanity when perceiving philosophia, the love of wisdom, as the basis for humanization of creative faculties of cognition.   Unfortunately for Strauss, he could never see the Light of Christ, meaning how (Christian) revelation can splendidly come to inform and enlighten reason, not war against it.

Both functionally and inherently, the already noted philosophia perennis cannot, fortunately, simply just exclude the Divinity, the Supreme Being, from the lives of mortal men, society, and culture totally inclusive.  Atheism, with secularization being the perverse height of  its abnormality and vice, is, therefore, an absurdity that the Western world qua Christendom had, in fact, once axiomatically rejected.

Secularization, “sophisticated” atheism, is certainly the great blasphemy of ignoring or denying Divine Providence, inclusive of both the passive and active will of the Lord God Almighty; it is, furthermore, the very deliberate institutionalization and acculturation of the inherently evil normalization of mortal sin itself as the sociocultural and sociopolitical norm of a contemporary society possessed by a general demonism.

For as Malcolm Muggeridge, some generations ago, put it so clearly, contemporary civilization is premised upon something no previous civilization supposed as being normal, namely, that God does not exist and, moreover, such a supposed Supreme Being has, thus, no real relevance whatsoever to human life and aspirations.  Catholicism, both implicitly and explicitly, wisely teaches otherwise, of course.

Verily, the salvation of souls, the basic mission of the Church, is much more dependent upon belief in what cannot be seen than in merely what is visible to human eyes, though this is not always clearly understood even by most of the faithful, the majority of the believers.  The ever innate supremacy, the superiority, of the meta-ontological order, the supernatural realm of reality, trumps any other considerations pertaining to just temporal realities alone.  What is meant here?

Contrary to Protagoras and in agreement with Plato: God, not man, is the measure of all things, though these are, admittedly, rather harsh words to any confirmed secularists, to hardened materialists.  But, by genuinely seeking the Light of Christ, (unneeded) spiritual ignorance gets dispelled.

Any believing and practicing Catholics (and one would hope any serious Christians), therefore, who are not socioculturally alienated from the contemporary age, by perceiving the pervasive decadence, degeneracy and corruption extant, are either ignorantly naïve to the extreme point of being simply insensate or, perhaps, just plain incredibly stupid.  What has quite disturbingly happened, however, can be rationally explained and, more to the point, should not be ever spiritually ignored.

Modernist nihilism, through secularization to the maximum imaginable by modernism, has allowed and fostered the rising level of sheer blatant insanity of the observed hyper-nominalist postmodernism now so sadly engulfing the world. But, this need not be so, for insanity qua immorality ought not, by sensate rational minds, to be tolerated or applauded.4

The demands of the metaphysical order, especially when related to the Will of God, ought to take logical priority over and against any temporal order whatsoever; otherwise, one would be wrongly placing the proverbial cart before the horse in strict terms of proper reasoning.  There should be the Social Kingship of Christ the King, for nothing less is ever really appropriate, for trying to attain a valid Christian social and cultural order; lex orandi, lex credendi, lex vivendi.

The highest true aspiration of decent human beings should be, ought to be, the certainly very important need for requisite salvation from this fallen world, nothing less.  Moreover, it should not be otherwise, for only truly striving toward a new Christendom can, thus, help to rightly restore much needed moral order, in the present chaos and anarchy, demonically fostered as it is by rampant secularization.  How can this be realistically done?

The Church, meaning the Roman Catholic Church, provides the Seven Sacraments and much else for properly aiding in the monumental task of helping people to, thus, try to achieve their redemption. Therefore, whenever the question of a fundamental conflict may arise, the mere terrene order must be so correctly subordinated to the ever greater supernatural realm of reality, concerning the always right priority for sinful fallen creatures.

The noted spiritual realities of sin and damnation, though really not much preached about these days, should be in the forefront of human minds willing to reject sin, especially all of the mortal kind, for the significant sake of a later salvation after death. Priorities must be kept in order, as with the ordering of a soul, if actual redemption is to be made truly possible, contrary to the insanity of (nominalist) postmodernism.  Good reading would include Frank J. Sheed’s Theology and Sanity.


Confrontation, after all, with the metaphysical order after having lived one’s life is inevitable, meaning first the Particular and then the General Judgment; none of this, moreover, is at all optional for any souls, as if there might be still a supposed choice after death not to become engaged with the higher reality that exists, whether considering Heaven, Hell, or Purgatory, of course.  At the end of all things, after all, even Purgatory will no longer be an option as a type of safety net or, supposedly, a “safe space.”

Part of the effort at redemption is seen in how the Holy Body and Blood of Christ at each Mass is celebrated as a holy tribute the higher reality of metaphysical order, for the truth is known that lex orandi, lex credendi, lex vivendi.  By extension as to such profound reasoning, evil Pope Francis’ vile attack upon the contemplative orders is, thus, a direct assault against the proper affirmation of the supernatural order defended by Holy Mother Church; it is, equally, when put into a yet greater theological context, an attack against the Church for also upholding the metaphysics of the Holy Body and Blood of Christ.5

The contemplative orders logically support the sacredness of prayer as a means of pointing to the sacredness of the supernatural order of reality affirmed by their holy efforts at prayer and contemplation of the Divinity and His purposes both on earth and in Heaven.  In general, however, defense of the koinos kosmos as part of the philosophia perennis for upholding Natural Law teachings, right reason, and common sense is so requisitely needed today (and ever) in the face of an advancing and ugly insanity seeking to mindlessly engulf the contemporary world.6

It is, in many ways, the Nietzschean transvaluation of values that forces an extant nihilism into absurdly accepting insanity itself as its inherently deformed species of reasoning.   Sancta Maria, Mater Dei, ora pro nobis peccatoribus!

 Athanasius contra mundum!



1.)   Atheists, smugly, assume that the invisible metaphysical realm of reality is meaningless because it is intangible and invisible to human sight; microbes are just as totally intangible and invisible to naked human vision, especially if no microscopes exist, of course.   The totality of the physical universe, moreover, gets just haughtily dismissed as not proving the existence of an Almighty God, as all is merely said to be pure accident or chance.  One can, thus, so usefully cite here, again, Miceli’s The Gods of Atheism.

The complete contingency of all of creation, however, demands that a Supreme Being, the Prime Unmoved Mover, must necessarily exist because matter qua inanimate matter can never will itself into existence.

Thus, the tangibility of creation testifies to the potency of an Omnipotent Divinity whose invisibility enhances the power of a Supreme Being above and beyond the crippled minds of those who axiologically dismiss all evident ontological evidence seemingly beyond measure, which gets called the universe.

For the intangibility of invisibility exists as a gigantic hint, to say the least, of an incredible dimensional order of an absolute magnitude well beyond imperfect, limited, weak, and so certainly inadequate mortal measures of truth. It is never to be forgotten, e. g., that many, many people, prior to the advance of science, who had surely considered themselves well-educated and well-informed adults scoffed freely at germ theory.

The Intelligent Design Theory scientists are trying to do for God, analogously, what the earlier scientists had to do to strongly defend and irrevocably prove germ theory to the many ignorant “educated” scientists, and such other terribly weak-minded people. Immediate intangibility is not any kind of supposed definitive proof of a substantial or substantive lack of reality.   And, a mere invisibility to human sight does not, therefore, completely invalidate assertions pertaining to the contrary, meaning as to the true existence of what cannot be simply immediately seen or perceived.

Even if no instrumentalities existed or were never invented, it is still true that humans on earth are surrounded by a basically nitrogen and somewhat oxygen-filled atmosphere. There are, moreover, probably no real believers in the (long-ago discredited) Phlogiston Theory anymore.   But, the always so much larger point needs to be critically asseverated.  There are no forever crude, manmade instruments that can, illogically, detect the ontologically undetectable because a necessarily immeasurable God, by definition, is forever immeasurably limitless.

True limitlessness, by definition, remains, thus, forever, logically, both supremely undetectable and unerringly immeasurable, magnificently invisible and unquestioningly incalculable. Q. E. D. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

2.)  Lan

3.)   The enormously important and tremendously significant reality of actually having had the fantastic and highly blessed opportunity, a quite literally once-in-a-lifetime chance, to be physically with Jesus Christ, on such an intimate basis, is not usually fully appreciated as such.  God’s presence was, in actuality, then surely immediate and easily known by mere sight, by looking at the Messiah face to face.  It was the fully Incarnated Beatific Vision after Christ’s Resurrection that people, normally speaking (except for certain saints) afterward and now, must first physically die to ever get a chance to see.

The axiological, epistemological, and especially ontological implications and ramifications are, therefore, literally mind boggling, to say the least. One wonders, for instance, if the now long-awaited Mel Gibson movie on the Resurrection will be able to even just adequately show what the greatly glorified body of Christ would be like to perceive, if encountered in the ancient Holy Land.

4.)    How else can one explain the weirdly growing avalanche of people allowed to claim that they are actually lower animals such as cats or dogs, mere little children being permitted to change their sex, and how can folks insanely speak about “gender” as if it were just an endless, protean, relativistic, multiplicity of a concept?   Surely, basic sanity has, long ago, leapt out the back window in much needed self-defense against this deranged postmodernism qua insanity.

5.) The Pope, sadly, exhibits a vilely overworked ego matched to an underdeveloped intellect incapable of appreciating otherworldly cognizance because of his too vulgar neo-Marxist sentimentality for this fallen material world. On the horrible suppression of contemplative orders, one can see: and also:

6.)  Meanwhile, the Church, so demonically enthralled by the Hegelian Dialectic, since its sick version of a secular Enlightenment known as Vatican II, has had its influence sadly dwindle; this is by rejecting orthodoxy, by discounting holy dogmatic truths; and, this has been done, in a vile pursuit of worldly popularly and sympathy, for pious-sounding goals thought up, no doubt, by progressive social workers.  Important reading would certainly include Dietrich von Hildebrand’s The Devastated Vineyard.

Until Vatican II and its evil works are thoroughly repudiated and righteously rejected, therefore, nothing much can greatly be done to significantly reverse, adamantly overturn, the observed major decline and degradation, which, totally unsurprisingly, parallels the Western world’s own course of willfully insane destruction.

And, what of the current Vicar of Christ on earth, evil Pope Francis, the Holy Father, positively celebrates and adores the horrid rot and disgusting decay and, moreover, seeks its hellishly satanic furtherance whenever he gets a chance.  God help the Church!



Romano Amerio, Romano Iota Unum.

St. Thomas Aquinas, Summa Theologica

Anthony DeStefano, The Invisible World: Understanding Angels, Demons, and the Spiritual Realities That Surround Us

Vance Ferrell, Defending the Godhead

Atila Sinke Guimarães, In the Murky Waters of Vatican II.

Dietrich von Hildebrand, The Devastated Vineyard

Geoffrey Hull, The Banished Heart: Origins of Heteropraxis in the Catholic Church

Fr. Vincent P. Miceli, S. J., The Gods of Atheism

Dr. Ludwig Ott, Fundamentals of Catholic Dogma

Frs. Francisco and Dominic Radecki, CMRI, Tumultuous Times

Frank J. Sheed, Theology and Sanity

Reference    [FATHER JOHN A. HARDON, S.J.]


The Truly Scariest Place beyond the Universe: Heaven

The Truly Scariest Place beyond the Universe: Heaven

By   Joseph Andrew Settanni


The Christian ideal has not been tried and found wanting; it has been found difficult and left untried.”G. K. Chesterton


This article will invoke the keen paradoxical sense or, perhaps, “irritating” or provoking attitude of G. K. Chesterton to talk about the Christian idea of the supernatural afterlife.  Justly pious souls, one can comment, ought to be frightened of ever going straight to Heaven upon their mortal deaths.  But, does this seem logical?

Fortunately, Roman Catholicism, meaning the orthodox, traditionalist practicing of it, offers the best means for keeping a pious fear of offending the Lord God; this is by not being frightened enough of losing the love of God, especially through committing mortal sin. Only a totally naïve person would dare to approach Paradise, a place set necessarily far beyond the limits of human imagination or wildest speculation, without having a profound sense of real trepidation and frightening admiration.

What is critically meant here as a thoughtful warning and severe admonition filled with awe? Only a blandly complacent fool would simply think that it should be quite so easy a mere transition from this terrene reality, often filled with pain, suffering and torment, to go to the mystical-metaphysical reality of an entirely different place ultimately inconceivable, in purely earthly terms of mortal cognition.  For as Jesus Christ said, “Many are called, few are chosen.”

Oh, yes, this goes always directly against the “new” heresy (revival of the old Pelagian heresy) of there being a universal salvation placed at the end of all time, set after the General Judgment and Particular Judgments, supposedly. But, as the Angelic Doctor, Aquinas states clearly, in his always impressive Summa Theologica:

“After the general resurrection when bodies and souls will be reunited, the blessed will not behold God’s essence with their bodily eyes. For bodily eyes, even when they are glorified, behold bodily things, and God’s essence is not bodily.  Those that see God in heaven (before or after the resurrection of the body) see him with the mind, the intellect – strengthened, elevated, and illumined by the Light of Glory.”

Corporeal substance, related to a glorified body, still would have its inherent and logical limits. However, of course, the naïve and willingly credulous (even as to universal salvation) are always present in this sad world, for Chesterton had so wittily remarked that all hope is lost when optimism appears.

The Sheer Hellishness of Salvation

How dare sinful failures, being then fallen creatures in a fallen world, think that an exclusive entrance to the unimaginably most holy of locations must be without any real peril?   Even John Calvin, wrongly thought a raw pessimist, is so easily revealed here to be merely a blatant optimist of extreme proportions, by stating that he was certain that some were automatically predestined and (all) others simply not predestined.  Nonsense.

At birth, all human beings are axiomatically destined for Hell. Calvin’s absolutely inordinate and absurd optimism notwithstanding.  Only the Sacrament of Baptism allows for the opportunity to be saved by sanctifying Grace, if that person does lead a good Christian life by repenting deeply of all mortal sins of both commission and omission inclusively, and not ever otherwise.

Now hear this, salvation is not a free ride. Faith alone, contrary to those who are still other kinds of various optimistic Protestantisms, just does not cut it.  Works and prayer are both absolutely requisite, in the face of what might be called the sheer hellishness of (seeking to obtain) a wanted salvation.  To paraphrase what has been written, only the violent can storm the ramparts of Heaven as the prize worth dying for, as to eternal life with the Supreme Being.

No one just simply gets born (with the one exception of the Blessed Virgin Mary) with a then supposed, pre-stamped free admission ticket (read: Predestination), as according to that arch-heretic Calvin.  The old-fashioned Christians used to really believe in the much needed and proper righteous fear of the Lord, and for good reason.  Today, millions simply assume that salvation is not any problem for them, because they blissfully believe that all is well; grievous woe unto those souls who, thus, will have a severely rude awakening upon their deaths.

The anger of God, especially as it is revealed many times in the Old Testament, was a surely considerable fact of terrene reality and punishments were, consequently, repeatedly sent against the Jews, for massive disobedience and their acts of vile sinfulness before the Lord God Almighty.  [Of course, one may note that both sin and damnation are foreign or, rather, totally meaningless concepts to “sophisticated” modernists and, especially, true postmodernists.]

Forty years of wandering in the wilderness before crossing the Jordan River into the Promised Land, which was then denied to Moses, is still but one very small example of God’s certainly just punishment. Of course, the Lord’s Justice and Mercy are equal and the same forever, though modernists would say, as Chesterton might have joked, that the peripatetic Hebrews merely had lacked a good compass, that’s all.

At both the Particular Judgment and General Judgment, however, there is to be both the Mercy of God and, what too many, many people tend increasingly to conveniently ignore and forget with their absurd dreams of universal salvation, the equally perfect Justice of God, which, of course, is from everlasting to everlasting and, therefore, totally without benefit of any later appeal whatsoever. The latter point, one rightly suspects, should inform any who wish to be appropriately careful and sagacious Christians.  Can the correct Christian tone and attitude be suitably illustrated to avoid any ingratitude toward the Lord?

Many people, e. g., proclaimed as putative “saints” during their lifetimes have, nonetheless, still very wisely condemned themselves mightily, as being great sinners, for fear the Lord. Perhaps, they knew more about religion or theology, or should have known better at a minimum, and did logically and fearfully expect a rather severe judgment so quite well deserved, not only pleasant mercy alone to be shown.

Thus, as the ever reliable guide Chesterton might have remarked, all good Christians should, therefore, have a sober fear of Heaven, ouranophobia or uranophobia, and not ever be smiley-faced, ho-hum, or so idiotically smug about their own chances of a hard-won salvation.

Furthermore, the Roman Catholic Churchy teaches that a priest’s conditional forgiveness of sins presupposes both true and profound repentance and, in addition, any recompense that must be given to God by suffering in Purgatory, until such time as the debt is fully forgiven. How might this knowledge be better put?  People, these days, with hopes for universal salvation or its equivalent, forget that the Lord Almighty can be forgiving but not stupid.

And, with nominalist philosophizing being awfully present and pervasive, this should be or, these days especially, greatly deserves to be the prominent and informative title of so many Christian sermons.   Unfortunately, such important sermons are, increasingly, nonexistent, for fear, one easily guesses, of offending the parishioners too much, especially by mentioning such unpleasant things as pain, suffering, and death.

There are notable consequences, moreover, to being fallen humans living in a fallen world that always go well beyond all Christian pious thoughts and hopes so supremely proclaimed or, by Protestants and others, believed in quite fervently; one perceives that much religious ignorance internalized, thus, seems to become a so suitable synonym for what usually passes for popular Christianity.

Hellfire appears largely forgotten, as just a supposed barbarous relic of inherently reactionary ancient or medieval times, which need not distract today’s enlightened ones; they who have “reasonably” or moderately compromised themselves by adjusting to the modern or, better yet, postmodern world of praised relativist values and situation ethics galore.

This proclaimed post-Enlightenment world has surely enshrined moral mediocrity as the highest achievement to be attained by “shrewd” people freely engaging a degenerate society and decadent culture with so much sophisticated zest.

But, those who have made their ugly separate peace with the aggressively secular society and culture are willingly stamping their own tickets for a future passage to the fiery Netherworld, whether they know it or not.  For such Enlightenment necessarily yields forth its bizarre forms of urbane superstitions, usually known as pragmatism, positivism, materialism, hedonism, and nihilism, for the wages of sin is death, not a trip to any supposed Disneyland-in-the-Sky.

Many feel that their own spectacular reception or entrance into Heaven will definitely be like a quite terrifically grandiose, Hollywood-style production, with the substantially above-average equivalent of the Triumphal Procession from Giuseppe Verdi’s Aida.  Expectations may include many sorts of interesting adventures and excitements, innumerable meetings with the many illustrious and great saints of the past, fantastic and literally highly incredible wonderments and simply awe-inspiring sights and sounds galore, experiencing all to the nth degree of any or all endlessly delightful imaginings.  Really?  Get real!

Almost all are, probably, to be then so sorely disappointed for ever actually believing in such preposterous stuff. Few, if any, souls would properly deserve to be so fantastically honored, in an absolutely extravagant fashion, better to just humbly assume more of a standard or routine processing event, especially for the only predominant or average majority of lesser souls, just logically unworthy of any such great notice.  After all, it is clearly not a Disneyland-in-the-Sky.

No egotistical people can ever reach Heaven, for their bulging egos are simply way too big. More simply thought out, after the assured Beatific Vision is given according to existing Catholic teachings, St. Peter may, supposedly, take the equivalent of a pair of tweezers and pick up the typical “microscopic” soul and put the said soul into its “isolation chamber” for the hoped-for “eternal rest.”  It would, therefore, seem to be an appropriate place for spiritual commoners.

The oddly choice location might just be in a subbasement or further lower level, as if a crack in a corner of a wall, of one of those noted “many mansions” talked about in Holy Scripture.  For almost all people, that is, realistically speaking, it would spiritually be the very best that they ought to think that they truly may somehow deserve.

Those who are, on earth, so concerned mightily about their own (supposed) importance, or presumed prominence, will be extremely lucky if they only have to spend a long, long time in Purgatory, instead of going to the other place filled, as it necessarily is, with everlasting hate and a raging fury.  The larger point of the broader discussion is that Heaven may not be at all what popular or general beliefs might expect or suppose it to really be, as such a place is, in fact, necessarily supernatural as to its super-reality.

One can guess that peoples’ imaginations, therefore, do not give verifiable true approximations of what is essentially unimaginable, as to both its true nature and absolute magnitude, for the semblance of (biased) cognition of it within mortal minds.  Ultimately, inclusive of the existence of the world to come, it importantly relates to the divine Beingness of God and how people may be able to know about the Divinity.   It relates, of course, to meta-ontological speculations of a rather high order.

Among the Scholastics, Aquinas had referred to this so significant matter as the human mind’s knowing ability qua perception to be at most an analogia entis, an ability to frame theological knowledge, doctrinal cognizance, in defined terms of analogical thought or thinking.  One learns that analogia entis, therefore, postures an inevitable problem for advanced theologians, that of how mere human creatures must somehow try to understand the relationship of God’s Being to human beings; this noetical exercise is for humans, thus, to be able to intelligently converse or properly dialogue about the Supreme Being.  And, this is no small matter, indeed.

Grace and Hellfire: More Inseparable than is Popularly Thought

The current Catechism of the Catholic Church, Canon 1023, declares that, “Those who die in God’s grace and friendship and are perfectly purified [whether in this life, or in the next life in Purgatory] and live forever with Christ.  They are like God forever, for they ‘see him as he is,’ face to face.”  This is, moreover, theologically known as the aforementioned Beatific Vision.

What the contemporary world really desperately needs, but has greatly lost requisite respect and profound admiration for, is the true power of sanctifying Grace and the clearly educative knowledge of Hellfire.  Only then, moreover, could a most righteous and sincerely holy fear of Heaven be properly inculcated in worthy Christians, meaning those truly worthy of the name Christian.  Lives dedicated to holiness, to the love of Jesus Christ, will then generate the ability to obtain needed Grace from God, not otherwise.

Contrary to Calvin, there is no gratuitous Grace, as with his certainty that the Predestined must all be saved (because, after all, he said so, meaning according to his highly peculiar reading of Scripture, etc.).  Calvinism, moreover, lives by his arbiter dicta, not so much by Christianity’s will, as to how salvation gets achieved, so one ought not to be surprised if John is experiencing Hellfire for such so extreme theological presumptuousness in claiming to actually know the thought of God Himself.  And yet, what can one expect from a religion thought up by a lawyer?

More than that is ultimately implied by “legalistic” Calvinism, however, he knew, one assumes, both the will and mind of the Lord better than the Supreme Being Himself did. For that alone, Calvin deserved to find his own unusual reward in the Fiery Kingdom of Satan, which point can be explicated more surely, by citing that St. Thomas Aquinas wrote that such severe sins of the intellect are always much worse than the sins of the flesh.  Q. E. D.

The life of a Christian oriented, more and more, toward the required efforts to obtain an advancing and active holiness can be seen, therefore, as basically successful and spiritually rewarding, for the committed believer in Christ and His Church, the Roman Catholic Church.  Yes, sin and damnation, the effects of not seeking out holiness, do not get as much publicity from the pulpits as they used to do, nor is Chesterton’s Orthodoxy read much these days.

Opportunities for Grace, among other vital matters, are routinely neglected as a direct result of not understanding and comprehending the need for a fearful approach to the subject of Christ’s Kingdom; the fear of the Lord is the beginning of wisdom, and dedicated Christians ought to exemplify the meaning of the need for such fear toward gaining a true perception of Heaven as not being a right easily guaranteed to the believers by faith alone.

This is a blasphemous (or Protestant) faith in faith itself, not the love of Christ to be manifested in those who use prayer and good works as both being necessary to prove one’s worthiness of a longed-for salvation. God’s Grace, thus, is not overtly or otherwise simply gratuitous, as is ever erroneously taught by Protestantism, for the Christian must always take up his cross daily to follow Christ.  No ridiculous complacency, therefore, is to be allowed the Christian believers, though the Puritans, admittedly, did haughtily refer to themselves as being the saints.1

Alas, Protestants do not logically and reasonably see this enormous religious and theological error of placing one’s faith in faith itself because of their nominalism in cognition that blinds them to the Catholic Truth, the Catholic Faith.

Moreover, the doctrine of Sola Scriptura just reinforces this wrongly adamant and spiritually destructive blindness to the open verity of Catholicism that allows so-called Reformed Religion people to actually have belief in the belief, quite a bizarre tautology, that they will all be, somehow or other, saved by just having faith alone, the Sola Fides of the Reformed Religion.  But, this shows overt contempt for the Lord’s sanctifying Grace.

If Sola Fides as a defining primary principle, both religiously and theologically considered, were really true, then Jesus the Christ need not to have died on the Cross at Calvary.  It would have been, moreover, an entirely superfluous and metaphysically disproportionate act done by the Savior of Mankind.

There are very different understandings and approaches to Heaven because Catholicism and Protestantism, which seems to be Christian in orientation, are actually very different and, in fact, directly opposed religions.  Why?

If faith in and of itself is all that actually mattered, meaning as to truly what the Lord’s salvation significantly and unquestionably meant, then mere belief in that overarching principle, logically and reasonably, would be all that was truly needed for salvation, not the entire rigmarole, the painful and suffering-filled elaborateness, of the Crucifixion. It would be a great superfluity of unwarranted and, in effect, so needless excess.

Upon a rather cogent analysis, the Protestants want, in effect, Easter Sunday without any Good Friday being involved; it is ever highly illustrative of how they, being committed nominalists, do deliberately split faith from reason to produce this version of the two truths theory: Something is said to be true by reason but can be still false by faith. And, vice versa, of course.

St. Thomas Aquinas and, literally, many others have thoroughly refuted this grievous error for many centuries by now, yet, the proper message never has reached those who are stubbornly or, perhaps, ignorantly unwilling to accept Catholicism as being true. Acceptance can only be done by the workings of the Holy Ghost within those souls who will freely take the time and effort to convert themselves to the truth, by the Grace of God.

More than all this, however, any Christian who is not emotionally or psychologically upset by this article has, therefore, become much too complacent and thinks in an un-Christian manner.

Far better to possess a righteous, Christian ouranophobia than to haplessly assume one can, somehow or other, absentmindedly get to Paradise, as if by sleepwalking through life and one day finding that the world to come has simply arrived upon death.  A too rude awakening in Hell, and with it consequent Hellfire, ought to so easily dispossess any miscreant’s thoughts about an easy passage to the Lord’s Kingdom.

Only dedicated and resolved Christian soldiers, having mightily done God’s will as determined by both the Particular and General Judgments, can then righteously storm the very heights of Heaven, unlike the quite simplistic Viking belief that any warrior at all, merely with a sword in hand dying in battle, just goes right straight to Valhalla and with no questions asked.

And, the Moslem jihadi, guided by a unidimensional theology-religion, wins his place by then dying and butchering infidels in the process. Unsurprisingly, both Valhalla and the Muslim Paradise, both wild, erotic, ethereal adventure lands, are forever extremely far from Heaven.  Consequently, the bloodthirsty Viking or Saracen’s soul, for its efforts, necessarily landed in Hell, an unpleasant place of everlasting torment, suffering, anguish, pain, misery, woe, etc.

But, however, not just being frightened of Hell, a fear of Heaven ought, also, to exist in that, e. g., just a single unrepented mortal sin, even regardless of many thousands of good deeds, still then earns that damned soul a ticket to the fiery Netherworld.

Juxtaposed to this is the now highly prevalent notion, encouraged freely by most post-Vatican II thinking, that a “universal salvation,” (or whatever its equivalent/comparable belief) by an all-loving, just all-forgiving Supreme Being qua Santa Klaus-like character in the sky, will so simply redeem all.

At the least, being extremely afraid of not getting to Heaven should, logically and reasonably, supersede idiotic idyllic notions of a free ride to the supposed perpetual Disneyland-in-the-Sky.  A Christian’s life should be filled with a circumspective trepidation, a cautious apprehension, lest complacency or just sloth overcome the requisite reality of needed work and prayer aimed at a properly wanted redemption from this obviously fallen world.

The orientation toward the Christian need to gain Grace, by living a life dedicated to holiness, especially as is appropriately noted by the strictures of (orthodox) Roman Catholicism, is so manifestly mandatory for salvation, not optional.   Too much ingratitude toward God has been manifested by “sophisticated” people who unwisely forget that they are ever indebted to their Supreme Being, lest their chastisement be eternal and harsh.

Related to this overall discussion, Cardinal Ratzinger, in his Eschatology: Death and Eternal Life (1988), cautioned contrary to the often popular but ignorant notion of merely depicting Heaven as some sort of an extension of this life but simply made so much nicer or, perhaps, pleasanter there forever.  He was fully correct as regards eschatology, of course, that this rather bland or silly pedestrian conception is not really consistent with Catholic teachings, meaning as to the rightly appropriate theological comprehension of the world to come.

For many people or, at times, most people, while the projected sufferings of Purgatory or Hell can represent how folks on earth have experienced torments or pain, in small analogous ways, so that those places are at least intelligible enough, however, Heaven is still an entirely other matter filled with the Grace of God.

Infinite joy, ultimate happiness, and bliss untold to the nth degree are not exactly things ever experienced on earth in any sensate ways whatsoever; no analogous means exist by which to create truly comparable substantive references by which to properly both understand and comprehend such a place as to its eternal magnitude and (literally beyond comprehension) degree as well.

Some startling example needs to be rendered here for a related thought. In science, there is what is known as “the control” versus “the experiment;” as surely nothing existing in science, however, equals, for example, the initial Act of Creation by God, there is neither control nor experiment possible regarding the past Creation itself.

While one can have, to some relative extent, an understanding and vague comprehension of either Hell or Purgatory, because human beings are always fully capable of experiencing some sort or type of pain or suffering to some degree, nonetheless, a joy unbounded absolutely forever cannot ever actually supply a ready referent to (limited) mortal minds.  Q. E. D.

A fear of Heaven is like fearing the logically unknown in that it is so clearly disproportionate, incomprehensible, and incommensurate, meaning as to normal human knowledge and reality; this is, one posits, held upon a normal mortal scale of reasonable human understanding and comprehension of the unimaginable supernatural realm of reality, of the heavenly abode.

No fully adequate meta-epistemology, therefore, can truly grasp what must be, by definition, a meta-ontology that is defined by a meta-axiology, meaning as to all such ultimates existing beyond the universe itself. 2   If human noetic conception of such a super-reality is extremely difficult, can one imagine the great torments of Heaven for a displaced soul, if it were ever accidentally not forwarded to Hell (because of mortal sin(s) unrepented) where it so should belong?

For Paradise, as to the Blessed Souls, is eternally ever without any pain, envy, vice, torment, jealousy, hatred, and all other such plainly normal realities of a fallen world; in a permanent contradistinction, the perpetual super-life of the world to come is a perfect order inconceivable in substance, by definition, on earth but, of course, simply a mandatory supernatural absolute in Heaven.

But, the requisite meta-logic, considerably involved in all this, then axiomatically demands that this supremely magnificent place cannot be anything like a mere recapitulation (or simply a greatly better version of) a supposedly reified earth in substance. A timid soul may very well be frightened, though not terrified, upon conceiving of all the exceedingly brilliant magnificence and unparalleled glory that is so easily represented by the blessed heavenly order.

And yet, these matters do, ultimately, encompass perceptions and speculations about teleology, ontology, and cosmology.3   As to theology, one finds that soteriology and eschatology are not far behind such thoughts, inclusive of the world to come upheld, as it is, by the Grace of God.

Since Heaven, according to clear Catholic teachings, is manifestly a hierarchical reality, there, logically, are to reside greater and lesser souls. Either heroic virtue and/or the purest humility determines a soul’s worth in taking up the cross, with the avoidance of the sins of omission and commision.4

Of course, a mind such as Chesterton’s could so perceive truth, through seeming paradoxes, by which heroic virtue and great humility are, ultimately, one and the same.  The great Saints and Martyrs and other such highly ranked Beatified Souls would, therefore, rightly deserve the best available in Heaven, though their humility, of course, is part of what certainly had made them so great.

The common souls, those after being thoroughly purified by the needed cleansing flames of Purgatory, after seemingly unknown periods of time (in human terms), should be so satisfied after the Beatific Vision, to be then so simply placed into, perhaps supposedly, “microscopic” chambers.  The full Light of Glory Revealed Everlastingly, the aforementioned Beatific Vision, is so much more than they ever really deserve, being then profoundly ashamed, in a sense, by this permitted access to such abundant righteousness galore and holiness supreme.

Extravagantly embellished notions of the life of the world to come, the Place of Blessedness, will be chastened greatly by the supernatural reality that will inevitably shock the minor souls into having a recognition of their own then instantaneously obvious lowliness, as compared rightfully to the Almighty Supreme Being, of course.

This perpetually ideal situation could not be ever otherwise, moreover, due to the absolutely ethereal and hierarchical gradations involved, inclusive of the ever magnificent and glorious nine Choirs of Angels.  Minor souls ought never to expect a high ranking there, for human souls, directly contrary to some heretical myths, are not transformed into becoming angels.

They are those who lacked whatever could be reasonably thought of as major degrees of virtue or humility; neither being that heroic nor quite humble enough to more than satisfy the sniff test; supposedly, during their lifetimes, they did what they could but just could not quite reach the heights of what might have been done; one may, perhaps, perceive the typically dubious achievement of a spiritual mediocrity, though thought to be a bit above average, more or less.

Prior to Heaven, such souls ought to be in great fear thinking that a supposed mistake was, perhaps, somehow made as to their not, thus, properly going to the Fiery Furnace instead.   If it were then possible, they supposedly should “beg” for needed forgiveness for even daring to be in Paradise.

Since nothing of importance, by definition, is ever lacking in Heaven, thus, in those various provided chambers or mansions (Holy Scripture speaks of many mansions), the common souls are to just rest in peace eternally as to their then proper reward.   They should expect nor dare to demand anything else, for they had not greatly taken up their own crosses to bear when they lived on earth.

All, whether the great and the common, would easily know the love of God for them forever, and the Lord would be aware, of course, where all the souls are all of the time. Everything would, thus, surely be so quite heavenly by the Grace of God and His Eternal Will.

Scripturally speaking, for instance, a totally New Heaven and a New Earth are, thus, to come to exist and be forever occupied by the all the Beatified Souls, nine glorious Choirs of Angels, and the Godhead Eternal.  Unsurprisingly, any displaced evil soul, if appearing there by a definitely bizarre accident, would be quickly horrified and utterly crushed beyond measure by all that so freely uninhibited and ever abundant greatness on regal display to the nth degree of absolute infinitude.  And yes, of course, all of it is everlastingly heavenly, for how could it not be?

Because, however, Heaven is actually, in fact, a real location in that known beatified bodies, Jesus, Virgin Mary, do exist there beyond all necessarily deficient human concepts of space and time.  Mortal minds usually find such, by definition, supernatural matters rather hard to grasp.

Many learned theologians, through the centuries, have held the opinion that St. Joseph, like Our Lady, enjoys the high honor of being raised bodily from the grave at the time of Christ’s Resurrection, and is, in fact, living in Paradise, body and soul. Why is this belief, however, fairly confidently said?  There are both important empirical and understandable reasons and valid justifications involved, including, of course, notable theological reasons.  One can, e. g., read, in the Douay-Rheims Bible, the explicit citation given in Luke 20:38, “For he is not the God of the dead, but of the living: for all live to him.”

No physical relics whatsoever exist of St. Joseph anywhere; and, neither is there any celebrated tomb for so honoring his (supposed) physical remains on earth.  Therefore, the full, bodily salvific assumption of him is, thus, something logically expected, meaning as to his proper reward for a verified holy life of purity and devotion, fatherly concern and familial dedication, concerning the Holy Family.

It is, moreover, reasonably thought that Mary’s loyal spouse so righteously deserved this honor, and the obviously dedicated foster father who lovingly took good care of Jesus, saving both Him and Mary during the Flight into Egypt, with such a great commitment, had been granted a clear sort of justified privilege to it.  Through a much resolved Catholic piety and religiousness, one may, thus, justly believe that St. Joseph stands, appropriately, united with the Holy Family now forever.  Amen.

Of course, admittedly, Conciliar Popes have been wrongfully telling the faithful that both Hell and Heaven are not physical places at all but merely conditional states of mind, directly always contrary to (orthodox) Catholic doctrines.  With their physical appearances made manifest on Mount Tabor with Jesus Christ, nonetheless, one can then properly note that both Moses and Elijah must, presumably, be in Heaven also somehow.

Thus, this supreme ultra-reality, Paradise, is not ever within the scope of the merely human or imperfect intellect confined to many quite petty mortal constructs; moreover, no amount of sapiential cognizance can be conjured into just corporeal existence for comprehending even adequately the basic substance of the ever absolute supernatural order defined by unutterable holiness sublime and the very incarnation of gratitude supreme.

Near to his death, to better put this matter in a larger useful context for illustrative purposes, Aquinas told people that all he had studiously or laboriously written was just “so much straw,” as to the true unimportance of it all, compared to the supremely magnificent vision of Heaven he was allowed to briefly see, by the Grace of God.

Contrary to so much of the above thinking, today, at the Novus Ordo’s community funerals it is fairly typical to hear beatifications announced or pronounced pertaining to the deceased party.  Indeed, there is a profound and tremendous Crisis of Faith, within the Church and especially its mostly corrupted hierarchy, as the people of God must desperately live through these terribly dark times; this is with a Holy Father who so eagerly adds to the horrid darkness continually.  The greatly destructive aftermath of the Second Vatican Council still viciously rots and destroys the foundations of Catholicism with its nominalist Hegelian dialectic of decay and relativism.

But, what can one ignorantly expect, seeing how evil Pope Francis himself, a quite blasphemous and sacrilegious fellow though not often rightly recognized as such, is so very certain of his own future canonization?5


To common people, who are not granted a glimpse of the world to come, however, the manifest combined incomprehensibility and incommensurability of Heaven can be a surely frightening prospect, especially for any pitiable sinful mortals, fallen creatures, given over to their severe failures (read: sins) in this sad fallen world.  For its existence relates intimately to the limitless ontological Beingness of God.

The scariest place set far beyond the limits of this mere universe, therefore, must seem to be Paradise, when thought of as an exceptional place, for only righteously perfect souls, suitably forever made necessarily qualified to perceive the Beatific Vision, can hope to get there.  This is at the full end of life’s often torturous and difficult journey.

Salvation, thus, is not impossible but difficult to attain, especially by those who are fixated with thoughts of a supposed universal salvation.  It is better, much better, to be aware, especially as a practicing Roman Catholic, of the reality of Hellfire, meaning by the important need to avoid it, and to try to seek out ways and opportunities of gaining requisite Grace, through prayer and good works.  Catholicism, as ought to be properly known, does not really lend itself to an either/or proposition, both are requisite to the surely significant task of one’s achieving a final redemption.


Athanasius contra mundum!



1.)   There were thought to be, among the Puritans of the so-called Reformed Religion, visible saints, they who gave the appearance of being “Godly Christians” who were, thus, thought to be going to Heaven upon their deaths.  Obviously, among other indicative matters, they did not believe that appearances can be deceiving.  Or, perhaps, as the thoughtful mystic William Blake put it best, “Puritanism was an honorable mood; it was a noble fad. In other words, it was a highly creditable mistake.”

Thus, in the colonial days of early America, only those Christians thought to be these “visible saints” were to be allowed to worship with their Godly fellow Puritans; a criticism they had of Anglicanism (especially all High Church religion) was that the impure Church of England had just irreverently or indiscriminately permitted people to all worship in the same way.   For easy confirmation of this Puritan theological attitude, one can, e. g., read such works as Edmund S. Morgan’s Visible Saints: The History of an Idea or Worldly Saints: The Puritans As They Really Were by Leland Ryken.

2.) An advanced discussion of related philosophical-theological matters can be found at:

3.) For further explication, see:!

4.)   Most people do not know that they will, in fact, be judged both by their sins of commission and sins of omission; the latter is usually not readily at the top of most minds, especially these days.  One of the grave sins to have studiously avoided is, e. g., complete ingratitude to God, a mortal sin of omission.  The Christian who has a healthy fear of the Lord Almighty should and, really, ought to always avoid such an extreme transgression leading automatically to Hell, if ever unrepented deeply.

Sadly, many millions of people are seemingly unaware of such sins of omission in their lives, and this lack of (Christian) consciousness and cognate conscientiousness, will not be easily forgiven, especially if it is both excessive and totally unrepented as well. A proper concern for maintaining the cardinal virtues can help. Or, as Chesterton, in his The Defendant, cleverly said, “The act of defending any of the cardinal virtues has today all the exhilaration of a vice.”

The other millions of folks who truly believe that just their Christian faith alone will then get them, somehow automatically, into Heaven will get a quite a rude awakening, indeed. Those who did not do the Will of God, while on earth, cannot logically expect to ever reach Paradise, for all related Roman Catholic beliefs, on needed good works and other matters, can be either proven or, at a minimum, properly sustained by the Bible, by Holy Writ.

5.) Although it was said that he was “almost certainly speaking tongue in cheek.” However, one can interestingly read, in fact, about this vilely egregious, hubristic, contemptible joke at:

Knowing well the accumulating and massive negative data, on the dissembling and abrasive character of this highly contentious and clearly egotistic Pope, many do, yet, doubt greatly, nevertheless, that he was (supposedly) merely speaking facetiously only. For one thoughtfully knows that it has been quite so sagaciously said, moreover, that in every jest, no matter how seemingly glib or, perhaps, passingly facile, there is yet a truth contained.

There appears to be, therefore, a definite and empirically observed movement toward the canonization of the post-Vatican II popes for “canonizing” (so to speak) that entire Council. Witness: Pope John XXIII, Pope John Paul II, and, just waiting the wings, as it were, Pope Paul VI as well.

It would, thus, not be very surprising if Pope Francis got his canonization, though the wild theological-semantic gymnastics of a high order of (quite dubious) tergiversation will later be absolutely needed to put over one for Pope John Paul I, who was, in fact, the Holy Pontiff for less than two months!   [And, … they say the age of miracles has passed?]

One can know that the recent book, The Dictator Pope by Marcantonio Colonna (actual name: Henry Sire), reveals the awful truth about this now presumably would-be saint among men:


Revivalism: Catholic Pilgrimages and One’s Own Life Pilgrimage in a Dark Age

Revivalism: Catholic Pilgrimages and One’s Own Life Pilgrimage in a Dark Age

By   Joseph Andrew Settanni

For devout Catholics, each and every Advent is a holy pilgrimage and mystery; and, the religious and theological significance of the profound understanding of this meaning ranges ever far beyond just the Church season leading up to Christmas each year. Against the rather dark moral and spiritual background of the existing, aggressive, secularist, Western society and culture, why is this said?

The Mystery of the Redemption is not and should not seem to be an easy ride; one must seek to actively earn it by deeds and prayers, not by just having supposed faith alone, which amounts, upon critical analysis, as the cheap having of a belief in faith itself, not really in the Lord God. Thus, to be a true or practicing Catholic is to simultaneously be a meek pilgrim, engaged in this mystery, in this fallen world.

Should there be, however, a Catholic revival of the idea of making physical pilgrimages?   It could not hurt one’s soul if sincerely done always for the right reasons, not frivolously entertained as just a silly lark.  Of course, such places as the Middle East and elsewhere are much too dangerous for practical choices, as to possible religious sites or shrines for visiting and praying at, as a means of better securing redemption through the penance involved.

What is meant? The penance involved is the deliberate turning away from worldly things and ambitions to, instead, rightly seek religious and spiritual benefits and cognate blessings, as a so humble pilgrim for the Lord’s sake.  It can be rightly remarked, nonetheless, that many Catholics do still, these days, go on various pilgrimages, though it is hardly a common practice attended to by the vast majority.

There are, e.g., many North American shrines to visit (which ought not to be life-threatening endeavors, unlike the typical reality of the Middle East, whether ancient, medieval, or even contemporary times).

Of course, people of different faiths, all over the world, have surely been going on spiritual or religious journeys for literally thousands of years. The Hindus, in India, take trips to the Ganges River that they regard as being sacred.  In ancient, medieval, and even modern times, Christians have gone to various locations, such as the more famous sites, including Santiago de Compostela, the Camino de Santiago (the Road of St. James), which is a huge system of ancient pilgrim routes still certainly extending across Europe and joining together, finally, at the holy Tomb of St. James.

Different Journeys by Different Religions

The Roman Catholic pilgrimage, a free celebration of Christian spirituality is, however, extremely different from, e. g., the Moslem pilgrimage, known as the hajj, to Mecca that is, in fact, a sacred duty not involving free will. How is this specifically meant?   After all the myriad of qualifications and fancy frills are removed, their principal religious journey, many times of a lifetime, is yet functionally thing-centered, which will be explained.

And, this raises an important point for significant discussion as to the nature of this type of purportedly religious-oriented trip, as this present effort at expiation will come to elucidate clearly, for the Spirit of Christ is an incarnational reality, not an inanimate one.

Of all people, the radical Jihadists do, insightfully, have some basic truth on their side in that they do denounce the terrible idolatry of worshipping the supposedly sacred stone of Islam, instead of rightly worshipping God, their Allah [which word actually means submission]. Occasionally, even extremists of this sort can get things notably right, the way that even a broken clock is absolutely right twice a day.

Many of them have publicly said that they would actually destroy the building housing that absurd thing and, of course, the very preposterous revered stone itself. Being such self-declared religious zealots, purists, or Islamic “Puritans,” they are absolute iconoclasts who, thus, do so adamantly insist that these existing Mecca-based things be totally eliminated for the assumed holy sake of further purifying Islam.

In such an aforementioned context, their avid logic would seem, therefore, to be highly correct and so integrally undeniable, quite impeccable, meaning as to both its fairly apparent overt validity and evident justice; this is, however, set within the strict limits of making their religion so much more abstract, for the logical end of this iconoclastic cognition must, one supposes, further insist upon destroying the Koran as a mere affectation of religion, for as Trotsky said, who says A must say B.

Muslim pilgrims, going on a momentous hajj, perform a sacred ritual centered on The Black Stone of Mecca, the Kaaba, a physical symbol of their no-graven-images faith that is related to the Archangel Gabriel in the thinking of Islam.   Contrary to this so ridiculous idolatry, Catholic spiritual journeys are God-centered, meaning even more especially being Christocentric events dealing with ultimate matters, such as the important salvation of souls.  Places or locations, thus, ought never to be the true theological or religious issue involved.

And, different religions produce deferent orientations toward definitions of the sacred, meaning that which is holy, and the profane, what is of temporality alone being separate from the sacred.  For Roman Catholics, the religious significance is not the particular or actual geographical location, the object(s) to be found there, or any other physicality involved whatsoever; the means provided is faith, the holy object is to give ever greater glory to God, not to the sacred shrine or mere place, of course.

What is critically meant is similar to denouncing the dumb slander, repeated by Protestants and others, that Catholics worship plaster saints, not God, or the supposed worship rendered to the Blessed Virgin Mary.  While Moslems believe there is, by definition, inherent religious virtue in the Kaaba, no Catholic’s faith ought to be ever summarily destroyed if, e. g., absolutely all the shrines (and their contents) of what used to Christendom were to be entirely destroyed.

Christ and His Kingdom would still exist; the Roman Catholic Church would still be present, the glorious truths of the Faith would yet permanently be in full existence, etc., regardless the vile active onslaught of secularization with its “gospels” of pragmatism, materialism, hedonism, positivism, and nihilism.

Truth resides in the Lord Almighty as to the substance of Catholicism, not in things (especially in and of themselves); there is, therefore, no inherent or integral substantiality of religious value, meaning in the highest sense, to be found present in the mere symbolism of physical objects qua objects, meaning totally unlike what Islam’s Kaaba intrinsically represents to all those who are committed believers.  In short, superstition is not religion, except, one guesses, for Moslems and other heathens who may be so inclined.  The ancient Hebrews, as another instance, were told by God, in Deuteronomy 16:16-17, to make journeys to the Temple three times per year.

As was noted earlier, the more radical (and, perhaps, more logical) jihadists easily recognize the highly superstitious nature of centering the focus of an important pilgrimage on what is quite obviously only a rock, glorified, true, but still just a stone.  It is so truly pathetic, as is always superstition itself.   For as Blessed John Henry Cardinal Newman would have wisely insisted, and more to the point needed here, false ideas of religion do harm people.

For instance, the English Protestants, during their occupation of Ireland that even partly continues today, could have burned and utterly destroyed all the churches, shrines, etc., but there would still be the Faith regardless, which is not a superstition.  Pilgrimages, nonetheless, are today a foreign concept to almost all dedicated (committed) Protestants, especially those who are doctrinaire about the so-called Reformed Religion, who would never tend to naturally develop such (Papist) desires.

After all, The Pilgrim’s Progress, written by the Puritan John Bunyan, is, at bottom, an anti-Catholic screed.  Yet, there are many different journeys made by different religions, for there is no true religion by the generic name of Christianity, contrary, of course, to what many people may ignorantly believe.

Although in both ancient and medieval times being told by a priest to do penance by, thus, going to visit a shrine could be made religiously mandatory to separate one’s self from mere profane reality; nothing like that is prevalent these days, though not really impossible nor just inconceivable, if it may so further the salvation of one’s precious soul, of course.

For believing Moslems, meaning for those who possess the ability to do so, the hajj is simply mandatory; it is a definite part of their demonic faith that sanctions brutality and massacres in the horrible name of their devil-god Allah.1  Christians, however, are not under any such obligation to go anywhere for such a purpose because a truly much different theology is at work as well as different spiritual values, sacred values, not simply or vainly a contrary monotheism as such.

No inanimate object or place, therefore, possesses the religious power of compulsion as does the Kaaba for the confirmed believers in Muhammadinism, which point needs to be kept so keenly in mind.  For Christians, the “movements” of the soul are ever much more highly important and spiritually indicative than, in sharp contrast, the mere peregrinations of the physical body, unlike the opposed thinking of devout Muslims.

Of course, admittedly, a typical Moslem would strongly deny such any extremely denunciatory assertion about the Kaaba, but, ironically, the radical Jihadists, being devout Muslims themselves, have uncovered the disgusting truth and exposed this much too pietistic nonsense for what it, in essence, really is; the jihadists, the more logically radical of them, do recognize and condemn the preposterous worship and veneration of an object, presumed, in fact, to be just a meteorite – of all things to be so very excessively cherished by (presumably sensate, rational) human beings.

Predating Islam by centuries, the Greek historian Herodotus, who had catalogued many of the ancient world’s then religious practices, would have likely agreed. But, people, throughout the course of history, have certainly demonstrated a rather wide and incredible capacity to believe and practice many diverse and amazing beliefs: Muhammad, they believe, was lifted physically at death seated upon his much celebrated horse.

Thus, both he and equine companion with full regalia were dramatically levitated up into the extremely erotic and ever highly sex-obsessed Moslem paradise, an ethereal, prolific, and infinite orgy.   And, as Moslems must believe, there he is spending eternity preoccupied in everlasting coupling with his 72 perpetual virgins (or, as a jested failure of their scripture, is it actually just one 72 year old virgin?).

So, over the many centuries now, millions upon millions of the faithful adherents of Muhammadinism, [which it should really be called – in the ways that, e. g., Lutheranism signifies that Martin Luther created his Protestant religion and John Calvin developed Calvinism as yet another Protestant belief system] – have loyally done their hajj to honor Islam and its founder.

All Muhammadans, moreover, are required, if financially and otherwise able to do so, to make at least one such journey during their lifetimes to get near this particular rock and devoutly to perform many spiritual exercises publicly celebrating it. In fact, one can view, either online or otherwise, many pictures and videos of people intensely circulating around the building housing this much celebrated rock; all of which exists as a monument to unrestrained heathenism and unadulterated ignorance supreme.

The situation to be beheld there is, thus, either mindlessly pathetic or, perhaps, pathetically funny to the nth degree. In any event, it is greatly unlike what St. Augustine, in his Tractates on the Gospel of John, said of the Christian life as so being a “pilgrimage in this wilderness …” Spiritually speaking, therefore, this fallen world, the very epitome of mere profane reality, filled ever as it must be with equally fallen creatures must, of necessity, be a place of pilgrimage, of seeking to promote Catholic holiness.

He there further wrote: “Let us during this our earthly pilgrimage be ever occupied with the thought that we shall not always be here, and then, by leading good lives, we shall be preparing for ourselves a place whence we shall never pass on.”  Thus, in effect, all true Christians, meaning all practicing Roman Catholics, are true pilgrims for their entire lives on earth (this wilderness), meaning, in particular, after their sacramental baptism.

Every practice leading toward holiness, therefore, makes that aspect of the practice a recognition of the sacred, though both the sacred and the profane coexist, within human reality, even as it reaches toward the divine in the lives of truly sincere and humble Christians.

Quo Vadis, Pilgrim?

Leading a truly Christian life, especially in terms of Catholicism, must include the idea of being a lifelong pilgrim who cannot spiritually find any genuine rest prior to the achievement of salvation in Heaven. It is, moreover, religiously incumbent upon every Catholic especially, whether clerical or lay person, to engage in this earthly quest, when still in the City of Man, that is to have a specifically heavenly end, meaning the City of God, as St. Augustine would have so fully agreed.

And yes, it is much easier said than done, for many are called, but few are chosen. There are difficulties in trying to elude the mounting temptations of a secular, hedonistic, materialistic, consumer-oriented society and culture diligently worshipping (a supposed perpetual) youth, (endless) sensuality, and then, ultimately, consequent nihilism, resulting insanity, and inevitable profane death, if truth be told.

So, verily, the greatest human delusion, as to vanity of vanities, is still ever self-delusion, regardless of what rampant secularism, pragmatism, positivism, and relativism appear to joyously offer to often witless willing fools. Contrarians, however, should sagaciously seek Christ and His Kingdom first, the sacred order, not profane reality.

Of course, the Roman Catholic Church has always imparted the thinking that that a pilgrimage is a beneficial way to creatively reinforce one’s Christian faith and piety.  In sharp contrast, the Protestant Churches, being more open to secularism, generally excluded the idea of pilgrimage, as based upon their marked nominalist predilections 2; this was basically because they ignorantly believe that it gives people an erroneous idea about God concerning places and things.

They, in effect, question the incarnational reality of Christian faith more than they ever know or, perhaps, would ever dare to admit to doing so.   In short, (orthodox) Catholics are not as embarrassed about Jesus Christ as Protestants tend to be.

Why is this said? Because average people, not well tutored in much of religion and, especially, theology often lack the higher ability to be so perceptive.  Rationalization of Christianity, seen in Protestantism’s reductionism, recapitulates, the old saying, on how Christ was/is always “a folly to the Greeks [Gentiles] and a scandal to the Jews.”

And, this ever critical matter deserves to be properly reiterated here for requisite emphasis as to what constitutes the orthodox foundation of Christian Faith, namely, the reality, both in the past terrestrial and forever supernatural, as to the true founder of the Catholic religion, namely, Jesus the Christ.  The first “pilgrim,” dying, seemingly only, a mortal’s death, was the Messiah Himself and His earthly journey was completed with the Crucifixion of the Lord God at Calvary about 2,000 years ago.

In historical fact, going on a pilgrimage was, certainly, always popular in the Middle Ages, when people were less embarrassed, ashamed, about an incarnational religion, and, remarkably, is crescively gaining in popularity again; this is, perhaps, because some serious Christians are spiritually probing for a truer Christian identity, within the necessarily antagonistic bustle and commotion of an otherwise secularizing contemporary life, for better seeing all things or places in Christ, the sacred order.

The good idea of religious journeys publicly celebrating the historical places evocative of Christianity, moreover, was ever quite notably prominent since the earliest centuries of the Church, of its intimate foundational history no less. The Blessed Virgin Mary, for instance, had adamantly urged her fellow Christians to reenact the Passion, which eventually became the “Catholic calisthenics” of the Stations of the Cross, for those who could not be at the actual locations.  A few more examples ought to suffice, many more could be given if needed, even as the profane world may scoff and belittle Christian humility.

In the History of Eusebius, it is there plainly noted that, in 271 AD, Bishop Alexander had “performed a journey from Cappadocia to Jerusalem in consequence of a vow and [be it known] the celebrity of the place.”  What could be more plain as to the truth of what is being said?

The religious status of such journeys, more to the point, was greatly more elevated after the conversion of Constantine and, in such association, the consequent visit to Jerusalem of the Empress St. Helena; thereafter, the various pilgrimages to the Holy Land became so exceedingly more common. It is usually connected to the story of the finding of the true Cross because its simply relational influence was mainly so obvious.

Specifically put as to the facts involved, the first church of the Resurrection was built by Eustathius the Priest. But, the indicative stream of pilgrimages began, in certain strength, about four years after St. Helena’s deliberate visit (in approximately the year 326 AD).

After that time, the Roman Catholic Church, as an official body partly caused and somewhat resulted from the Council of Nicaea (325 AD), had then willingly sustained the same religious custom as to its proper validation.   The Council had, therefore, publicly given the ecclesial stamp of approval to this holy practice of properly seeking to so venerate a surely major Christian pilgrimage site.

Thus, e.g., those Protestants saying that they wish to be Augustinian Christians are only disreputable liars, if they should denigrate, minimize, or coldly dismiss the spiritual and moral benefits of Christian pilgrimages.  But, in short, Protestantism, ever dependent upon the violently iconoclastic Protestant Revolution that sought Christianity’s rationalization, is never a suitable vehicle for the truly sacred celebration of Christianity athwart the profane world; this is forever proved, moreover, as with the Deist Thomas Jefferson who genuinely thought that he could easily write up much better Scripture, as with the greatly blasphemous Jefferson Bible.  It is a rather odd work that was previously unthinkable without the prior radical theological existence of Protestantism.

Rationalization and reductionism, given enough time, eats away at belief, so the so-called Reformed Religion ranges from Anglicanism, Lutheranism, Calvinism, Methodism, etc. and to the rather far fringes of Mormonism and Unitarianism/Universalism, as the “Christian” link becomes necessarily ever more quite tenuous toward its logical and eventual obliteration. A secularist society and culture, especially modernist ones, do, logically, result, for the seeking of true holiness, especially as a Catholic pilgrim, cannot ever abide the worship of secularism, meaning, ultimately, Satan and his so fiery kingdom.

Departure from true religious and theological orthodoxy, therefore, always has its greatly deleterious, spiritually toxic, consequences; these results are, thus, normally called heresies, which do really end up being fatal, denoting as truly regards a soul’s important hope for achieving, through needed practiced holiness, salvation, meaning, thus, for finally reaching Heaven.  Keeping one’s eyes on the prize really helps.

The last location for the beautified souls exemplifies the acknowledgment of that, by definition, which defines sacredness forever set against the greatest blasphemous profanity, of course, which is Hell itself. But, some requisite amplification will be rendered next, for better heuristically illustrating, what needs to be enhanced in religious cognition for advanced comprehension.

Two concepts from sociology will be used here, with different connotations, to so help reinforce what needs to be properly said for providing further axiological extrapolation and clarification: Gemeinschaft (community) and Gesellschaft (society).  For Roman Catholics, especially orthodox and practicing ones, their religious community is or ought to be far separate from the destructive values of the surrounding and extremely larger secularist society, as well as the Protestant society seen only as a subset social structure more congenial to secularism than is often publicly admitted.

The Catholic Gemeinschaft must be alienated from and appalled at the secular society ideal held by the predominate and usually ruling majority of the American and Western elites, for it is a sacred sense of community opposite to the temporality observed in the profane social and cultural realities prevalent.  A laicist Zeitgeist can often readily produce an abundance of pity, with always very little real and deep compassion among the so jaded populace.   But, why is this said?

The aggressive, laicist, and so pervasive Gesellschaft, dedicated to the terrene glorification, in effect, of nominalism in cognition, as the very basis of (relativist) truth, cannot be ever combined with the sacred community of believers; they are the ones, ever urged on by traditionalist Catholicism; they are the ones who ought to absolutely reject the profound profanity of the decadent social order and its many degenerate cultural constructs, and without, one hopes, any hesitation whatsoever.

For as St. Augustine correctly had put it, Christians are only in the world, not really of the world; there is present, therefore, the conflict set between the City of Man (the world, the flesh and the Devil) versus the City of God (the pursuit of holiness toward, one hopes, future salvation in Heaven).

The traditionalist Catholic community, dedicated loyally as it is to the true Faith, ought to ever take a necessary precedence to the wayward or, at the least, very questionable demands of the society at large; the former is to be the true standard, the moral compass, of normal right versus wrong, simple normality, not the latter component of the dying and decadent culture worshipping, as it so obviously does, death and its harsh realities.

At a bare minimum, for a Christian life on pilgrimage, there is to be a much greater and wanted fidelity to seeking God and His Kingdom and a certain determined lessening of desires oriented toward the many things of this distracting world. Unfortunately, these days, the Christianizing of C. S. Lewis’ “mere” Christianity is really needed more than ever, so, e. g., sincere and devout pilgrimages would not hurt to be taken.

Seek Ye the Greater Good

Unlike ancient and medieval pilgrims, perhaps, today’s modern religious journeys are not so fraught with danger, especially if done more locally or within, e. g., only the borders of the United States. The potential dangers, in earlier times, of such usually long trips were basically taken in stride as part of the reality to be confronted realistically by fallen creatures in a fallen world, but the mystery of it all has not, regardless of the many past centuries, departed from Catholic life.

What are many or, perhaps, most pilgrims seeking? Would not it be fairly said that they do hope for perceiving intimations of the divine, as to their personal experiential perceptions, involved in doing such a spiritually special journey? Many sites in Europe were, indeed, formerly places that pagans had taken excursions to and the Church decided, in its wisdom, to Christianize them by giving a new meaning to those locations.

This is especially so if the ecclesiastical authorities could not really sufficiently convince the stubborn majority of the locals, even, perhaps, after a number of generations, to stop frequenting those particular destinations.

The indigenous people, for (many) hundreds or, in certain cases, even thousands of years had felt, for whatever reasons, that the localities visited had some definite connection to what was considered to be divine as to a hierophany, an actual physical manifestation of the sacred or holy in the profane world; it would be, therefore, helping to act as a spiritual eidolon for mystical imitation or practical adoration, a physical manifestation of the holy or sacred that serves as a spiritual eidolon for emulation or worship, if not (always) explicit or greatly dramatic kratophanies, manifestations of divine power.

Such traveling is usually fraught with inconveniences, sometimes unexpected obstacles on highways or roadways, and other things or people that may be even more annoying. Such are but normally small sacrifices, especially when the final goal is kept in mind, for the pilgrimage is the encompassing fullness of the spiritual journey, not just the physical destination in and of itself to be sought.

Sanctification of the soul, which can include rightly acknowledging the glorious Passion, Resurrection, and Ascension of Jesus Christ or, perhaps, the Virgin Birth, is sought above and beyond merely revering, in person, a particular religious site; that could, unfortunately, verge unto a form of idolatry.

Yes, it would be logically more safe to simply just stay at home or in one’s own village, city, or town; but, these spiritual “adventurers,’ throughout the ages, sought out the greater good of making pilgrimage as a physically manifest sign of faith, of, in essence, a symbolic journey toward God.   For the symbolism involved goes fairly deep into both the heart and mind of the believer, for too many abuses, by venial superficialities, ruin unnecessarily the soul of the pilgrim and vitiates the quality of the pilgrimage.

Lesser matters have gotten pushed aside, regardless of how often busy a human life may seem to be. The riches and attractions of this world may need to be sacrificed, for the sake of the spiritual richness and treasures gained, by having taken such a journey that can have the effect, one hopes, of positively changing one’s temporal life for the good, for intimations of the divine.

Sometimes, one must think of the broader spiritual implications and benefits involved by so forsaking immediate goods (or what may seem so) for the better pursuit, instead, of what has been rightly noted already as the greater good, the worship of Jesus Christ and the adoration and veneration of His saints as to the sites visited. The honoring of their holy memories continues from the beginning of the trip there, during the actual visit, and any thoughts thereafter associated to the reason for the pilgrimage.

Of course, it may not be that easy to correctly recognize the larger or much more complete good to be sought, as if looking through a darkened glass toward the outer world.  People, even members of the religious, may lose themselves in particulars (e.g., concern for a church choir, organizing parish groups, etc.) while not keenly perceiving the larger appropriate reality of what they are supposed to be about as to their humble mission in life, especially the salvation of souls.

An instance had sadly occurred in [to fictionalize it] Our Lady of Sorrows Parish in Pinesvilley, Texas of a priest being unable or, perhaps, unwilling to sacrifice a lesser good for the higher sake of preserving the traditionalist Latin Mass-oriented nature of the parish.  This is sad to observe.  Instead, the decision was made by the pastor, Fr. Ernest Lovely, as a sort of Vatican II moment (an inability to separate the sacred from the profane), to take the unfortunate road, the horrid path, toward a rather obviously Novus Ordo-oriented direction for the parish.

In yielding to the values of the Gesellschaft, there is said to be the great need to embrace change and to be not fearful of it; the parish has, in effect, received its own version of the aggiornamento (renewal and updating) marching orders; the then proclaimed requirement to obey has, thus, proceeded so logically.  Instead of lovingly and properly uniting the parish, the terrible existential choice was made to keep a highly controversial choir director, as a paid employee no less, who had lacked, in fact, any such prior actual experience for such a position.  Why is this being said?

Thus, a rather bad-sounding choir, which does not seem to improve with practice, exists that causes real occasions of sin because of the laughing/remarks usually made by Mass attendees at the 10:00 am Sunday services.  It is much like the proverbial tail being permitted to wag the dog, the particular has been made to govern the general reality; priorities, in short, have gotten screwed up quite terribly.

If Fr. Lovely could but perceive the important and requisite need to seek the genuinely greater good in this matter, removal of the inexperienced choir director would signal that the focus is to be upon the traditionalist Holy Mass, not oddly catering to the allowed poor performance of a choir.  Instead, as a consequence, the split in the parish will continue needlessly, and, one suspects, so thoughtlessly as well.

Those who prefer the non-choir 8:00 am Mass will, therefore, continue to eschew, to reject, the 10:00 am one, thus, forever breaking the sense of useful harmony and unity in the precious and difficult life of the parish, filled as it is with the marginalized, scorned, disrespected, and ghettoized believers.   The “alternative” choir has formed for the earlier Mass, thus, intensifying the split and, since coming with the pastor’s permission, officially then solidifying the division in the parish.

This is a much worse condition for traditionalist-minded parishes versus Novus Ordo ones because the former do seek a unity of orthodox faith, the latter typically is filled with people who are not that much concerned with spiritual, liturgical, and moral unity; heterogeneity is what the latter generally find more congenial as to the Novus Ordo parish life and their choirs that, not surprisingly, do reflect this doleful reality.

Our Lady of Church, however, is supposed to be a traditional Latin Mass parish whose orthodox focus of intentional attendance ought not to be the dreadful choristers, the singing performers, for it is not, e. g., a Protestant church nor, in particular, a Novus Ordo one either, of course.  The congregation is now unfortunately divided (along this entirely unneeded fault line) against itself for neglect, by the pastor, of rightly seeking to find and follow the more substantial spiritual good versus the lesser particular good or choice of keeping the novice choirmaster. But, can a parish divided against itself for long stand?

For what really attracts people to a viable church is the bold proclamation and adamant defense of the truth, especially the ultimate Truth, not a choir (and, certainly, not a terrible-sounding choral group that oddly seems to get worse with the more practice sessions done).

And, this matter was rudely handled as a Vatican II-style fait accompli action; this quite tiny parish, precariously holding on within the diocese in terms of its marginalization, must be disproportionately made to support a paid choir director/organist chosen, ultimately, by Fr. Lovely, with absolutely no prior consultation with the parish’s Finance Committee; a (relatively) great financial burden put upon a tiny parish of (an average of) only thirty-five families, which makes it, thus, having been a disproportionate action to take (about $12,000 per year).

As C.E.M. Joad well and correctly put it, decadence is the loss of the object.   The pastor, regardless of what may be his good intentions, has chosen the well-known Novus Ordo path toward the acceptance of decadence for the now divided parish.  Great axiological harm has, thus, been done to the Catholic Gemeinschaft, which ought to have been adamantly defended in the name of Catholicism.  This choice probably cannot, one suspects, have any truly good consequences, especially in the long run of things.3

The object lost is the need to worship the Lord God Almighty in general and above all other precise considerations, not catering to any one faction, the choir, of the parish in particular. Why the serious lack of perception held by Fr. Lovely?   Nominalism in cognition makes it often difficult to recognize corruption, i e., decadence.  One fairly knows, thus, that decadence ought to be ever regarded as a moral horror and, subsequently, forever righteously rejected as being sinful.  But, recognition of it can be, at times, difficult due to one’s mortal imperfection, giving to many often different “perceptions” of reality.

Fr. Lovely has, therefore, chosen to be blind to the reality of the situation that is being permitted to exist that will then, so necessarily, lead to the further spiritual and moral detriment of his parishioners.   For as always, the road to the Infernal Regions is paved with good intentions (and profane consequences often as well).   It is greatly hoped, however, that the pastor of Our Lady of Sorrows Church will, someday, see the unfortunate error of his ways, accept this rebuke, restore sight to his blindness, and take a good spiritual pilgrimage toward the Light of Christ, the Mystery of Mysteries.


The sacred quest is for seeking a path of salvation toward the Savior, who through His Crucifixion, provided the Redemption possible for human souls who seek His Kingdom, not earthly things as to profane fixations and orientations.  Unsurprisingly, one ought to see Catholicism, especially its vital orthodox understanding and comprehension, as in itself being a true religious journey or, perhaps, a lifetime passage for seeking intimations of the divine.

For there is ever the constant battle between the sacred and the profane, the pursuit of the love of God versus the world, the flesh, and the Devil.   It is, therefore, mightily exemplary practice for the Catholic Gemeinschaft to uphold the Faith, regardless of the aggressiveness of the secularist Gesellschaft and its temptations, which are extremely prolific and many more subtle than they may simply appear to be.

As the Father of All Lies, Satan, as is known, often slyly wraps evil under the cover of what may seem to be an apparent good, during the momentous journey of a person’s life on earth; most people, however, are blissfully unware of the invisible but yet powerful metaphysical struggle that actually exists, in the entire universe, until the end of time, for the Devil and his minions certainly hate not only God but, in fact, all of the Great Lord Almighty’s Creation.4

For every Christian starting at Baptism and, for Catholics, ending at Extreme Unction, that is the absolute finish, the full journey’s end, of the pilgrimage of one’s life here in this sadly fallen world. Santa Maria, Mater Dei, ora pro nobis peccatoribus.

And, yes, as J.R.R. Tolkien had long ago truly remarked, Roman Catholicism is, indeed, quite a “severe religion;” and, much more than that, let it be known that the only real tragedy, in this life, is not to have died a saint on one’s life pilgrimage, in the soteriological expedition toward the Christian mystery of final salvation.

 Athanasius contra mundum!


1.)   For believing Christians and, in particular, especially for orthodox, traditionalist Roman Catholics, since all other religions do not worship the true God, they, by definition, are put into the category of the worship of demons instead.   Conversely, of course, the Moslems do say exactly the same thing about those who do not believe in Allah.

Incidentally, the Jews, who are no longer the “Chosen People” by rejecting Jesus Christ as God in, thus, breaking the Covenant, no longer worship the true Lord and believe in a demon substitute; this is openly affirmed, moreover, by the doctrine of supersessionism: Catholics are now, by definition, the new Chosen People living under the New Testament.  Of course, this does NOT mean, in any way whatsoever, that all Catholics simply go straight to Heaven upon their deaths; quite the contrary, many are called, few are chosen.

2.)  With emphasis, it can be stressed that nominalism, when fully accepted within one’s cognition, becomes a form of (often unrecognized) insanity.  Modernity, in fact, could never have advanced as quickly as it did, starting in the European Renaissance, without a peculiar form of ratiocination that normalized what would have been otherwise seen as being cheap rationalizations for, e. g., the lust for power, as with Machiavelli.

Thus, the rise of and any success attendant to Protestantism is surely a manifest function of modernity. Nominalism, as the formative basis of modernity, then produces rationalizations for the acceptance of subjectivism, positivism, pragmatism, materialism, hedonism, nihilism, and, ultimately, insanity itself, which is seen at its logical nadir in postmodernity.   A very good example of modernity is the so-called Reformed Religion of Christianity.

Protestantism, therefore, ought to be regarded as a logical synonym for nominalism. By rejecting the Papacy, the Protestants had, in effect, said that the Gates of Hell had, indeed, prevailed against the Church, though they willfully exempt their own churches, of course.  Nominalism, then, operates best by rejecting the proper and sound Aristotelian principle of logic that something can and cannot be true at one and the same instance; thus, the Devil, according to Protestantism both simultaneously, has and has not won over against the Church, which is, by logic, right reason, and common sense, not ever possible.  Q. E. D.

In the postmodern world, therefore, bizarrely disoriented boys say that they are really girls, girls say they are actually boys, people claim to be truly lower animals, folks with otherwise healthy limbs demand one or more be chopped off – all of which is now to be held to be simply normal, instead of being appropriately recognized immediately as the insane nonsense it really always is.

None of this would be possible without the prior victory of nominalism becoming as pervasive as the air breathed and, now, seemingly unnoticeable to the vast majority of contemporary human beings who just think it to be plain common sense. In short, insanity has become a normalized condition.

3.)   Besides bearing the cross of one’s life (among other crosses to bear), yet another has been added by having to endure a grandiloquent gesture made toward a vainglorious enterprise, denominated as a church choir no less.

The less personal (invisible) crosses, endured during a life’s pilgrimage, includes having to live in a dying, decadent, Western world, inclusive of America; it is unfortunately experiencing, as with ancient Rome, the ever-advancing harsh and relentless tides of the parasitical barbarians who, thus, colonize and do not really wish to assimilate, meaning to any major degree of actual positive acculturation as such.

The once so much higher American civilization must sadly then yield, increasingly, to the unwashed, brutish, envious, often hate-filled, barbarous multitudes, mostly ignorant of the baleful consequences their truly destructive and usually quite dangerous habits and desires, e. g., the Moslems. More than all that, however, the now celebrated postmodern world vilely sees the actual, social, political, and cultural glorification of sodomites, transvestites, abortionists, etc., in short, of all manner of true evil that claims to be positive good; it is, of course, the ever ongoing revenge of Hell and its Chief Demon.

There is, indeed, the great archetypal kind of burdensome cross to bear of having to actually live during the ebb tide, the crescive nadir, of a rather markedly degenerate and, by definition, highly secularized, culture and civilization. This noted ever advancing and aggressive, pragmatic secularization makes the unwanted invasions, the disgusting incursions of the worst sort, less and less tolerable.  No wonder that many joke about the long awaited S.M.O.D. (Sweet Meteor of Death) to someday come as a substitute deus ex machina.

4.)   Some particular clarification may help to illustrate dramatically the cognition and theology, within this article’s purview, as to the vitally important suppositions attendant to the epistemology involved; this ever relates critically to the ontological order that includes both physical and metaphysical order simultaneously, which should, logically, inspire both holy fear and awe.

By creation, for Christians, especially believing Catholics, means something set very far beyond what an atheist or agnostic (read: cowardly atheist) would limitedly ever mean; all of actual reality encompasses both the delimited, finite physical order (covering the “mere” entire universe) and all that is beyond, the metaphysical order, which includes Heaven, Hell, Purgatory, and the literally impossible to comprehend and amazingly mysterious infinity of the Supreme Being Himself.

Comprehensively speaking, therefore, definitely all of this constitutes the Catholic’s notion of God’s Creation, nothing less, which is, thus, necessarily always contrary to Protestantism and any other such terribly deficient faiths, philosophies, or beliefs.


The Great Mercy of Hell Proves Absolutely the Infinite Love of God

The Great Mercy of Hell Proves Absolutely the Infinite Love of God

By   Joseph Andrew Settanni


“Hell is ruled by time, not by true eternity.”St. Thomas Aquinas, Summa Theologica1


For many sophisticated people, Hades (or the Dark Place) is only a state of mind, perhaps just a mere cognitive construct, though it be a mere parody. But, if Heaven (in various ways) can be believed in by millions of folks, why not belief in its direct opposite? In any event, how can anyone seriously discuss the proposition that the place of Perdition is integrally emblematic of something such as mercy?

Secularism, of course, simply abhors this kind of unenlightened notion as being as nonsensical, as is religion itself, in the mind of a truly dedicated advocate of societal and cultural laicism, especially for its own sake.  But, the spiritual and religious lethargy and pietistic illusions of this misconceived age must be both piously and forcefully shocked back into requisite reality.  Enlightenment is the road to Hell.

New Age “religions” (being, at bottom, narcissistic cults) would commonly see the assumed incongruity between Hell and mercy, especially more so in ever seeing God’s love manifested infinitely by the actual existence of the Infernal Regions. But, if one posits that the Lord of All is absolutely perfect in being, by definition, the Almighty Being of Perfection itself, then the holy mercy of the Lord must, by definition, be absolutely equal to His sacred justice, to the Eternal Truth; otherwise, there could be, in fact, no God truly worthy of such a supreme designation expecting awe and worship from His human creatures.

For it has been well said, many times, that the real polar opposite of love is not hate, it is indifference. The Christian God is not indifferent.   Unlike, e. g., the nihilistic Hindu nirvana that preaches the total extinction of the individual soul on the supposed road to perfection, the both Jewish and Christian understanding of the Divinity and its related soteriology does not include the total (Hindu) annihilation of the human spirit at any point in time. And, this critical point is more, much more, significant than is usually realized or comprehended.  How so?

In Christian, especially Roman Catholic, theology, the love of God for His creation means that even evil souls are not to be exterminated or eradicated, either deliberately or through indifference; there is a now eternally existing place for them because of the great abundance of the Lord’s blessed mercy, yes, a truly quite bountiful divine mercy at that.

A Supreme Divinity, however, having no such mercy would be theologically impossible in both Jewish and Christian thinking; this is, fundamentally, since such a supposed Absolute Being would thereby lack the requisite Godlike perfection of absolute love as well. These highly essential points will be further elucidated and logically extrapolated concerning a horrible place filled with condemned souls who have a tremendously spiteful ingratitude, thanklessness, toward their Almighty Creator.

And, yes, the many seeming paradoxes or conundrums involved will be here resolved both theologically and religiously, philosophically and intellectually.

God’s Love Overtly Manifested in Hell

In Catholic theology, therefore, the creation of Hell was not an act of hate; it was, however, an act of the fullest love for those of God’s human creatures who so decided to obey their own sinful wills, meaning instead of adhering to the always holy will of God. While the Lord hates evil and all evildoing, He cannot hate the creaturely reality of His own creation, since creation by God is always an act of love, not hate.  The merciful reality of Hell, therefore, absolutely proves the infinite love of God for all human creatures, including those who willfully abused their free will and chose to commit unrepented mortal sins.

However, modern minds or, in addition, today’s postmodern minds do see only a complete paradox, a dilemma, or total contradiction between the asseveration of a good God and, on the other hand, a Being who could freely create and lovingly sanction the surely horrible existence of Hell.   The primary reason, for this much unneeded confusion of thought, is the unfortunate existence of nominalism in thinking that celebrates many perverse degrees relativism, subjectivism, and, in the penultimate, nihilism before the final arrival of insanity, the last “refuge” of truly dedicated nominalists.

Thus, e. g., there are now growing numbers of delusional people who demand that they be actually seen as being dogs, cats, birds, etc. because – why? – they do imperiously say so. It is of the same mentality as those who posit that an all-loving Deity, according to their subjective reasoning, simply couldn’t ever really permit anyone or, perhaps, maybe only a very few (extremely bad) souls to go to the Fiery Region; this ignores the fact that, as (orthodox) Catholics are supposed to be taught, Hell is a necessary part of God’s holy plan for salvation, not something created as a kind of thoughtless whim or, worse still, just an empty gesture; damnation, thus, is not a meaningless function of mere existentialist symbolism.

Millions stubbornly refuse to see Hell as a place of divine justice (and love) and prefer, instead, a rather grandfatherly Santa Claus of a God who forgives all and love all unconditionally always and to the nth degree; this is, however, a certainly much worse fantasy than Santa Claus ever could be. They do prefer to cognitively divide God’s justice from the Lord’s mercy, as the nominalist’s divide faith from reason, which, in turn, points directly back to the integral heart of the false problem absurdly created by the nominalists themselves, not by the Supreme Being.

For God, by definition, is not schizophrenic; therefore, all those foolish people who do stridently deny and vociferously reject Aristotelean-Thomistic realism are, in fact, mentally schizophrenic, though, of course, they are inherently unable to either recognize or diagnose their truly unfortunate condition.

Instead of rejecting their contradictory, unreasonable, and illogical nominalism, they perceive a God divided against Himself; this usually produces forms or types of a weird Manicheanism under various euphemisms, more so, as one could guess, in blatant terms of secularism these days. How may this assertion, in effect, of a schizophrenic God be illustrated to easily prove its inherent falsity?

A theoretically “plainly merciless” Supreme Deity (though an impossibility) would both imperially and imperiously annihilate any and all souls that did not measure up to His standards of haughty acceptance to better “prove” that there is, in fact, a real limit, not an abundance, to His love.   Thus, there would be a category of human souls, thought so tremendously unworthy of the supreme concerns of the Divinity, such that their instant and contemptuous evisceration unto a meaningless nothingness, a total oblivion, would be so infinitely pleasing to such a rather spiteful Godhead.  This thought would be, however, a rather vicious and venomous conception of the nature of the metaphysical order that actually exists.

But, really now, any Supreme Being of such a coldhearted and malicious nature would be seen as not being worth worshipping but, rather, only worthy of being held in deserved contempt for so studiously reviling and denigrating His own creation through their despised and utter annihilation. One sees, now, clearly that Hell is not at all a contradictory place, but it is abundantly a genuine manifestation of the great love of God for His creation; this is because of the pronounced respect given to man’s free will, his own beingness, to choose between good and evil, for the astounding existence of the rational soul, possessing a human conscience, exalts in eternity mere mortal flesh and blood, the physical body.

Only a nihilistic Deity (filled with self-hate) would hate the beingness of the being, the ontology of the existence, of its own creation, though God is free to hate evil and love that which is good; for Creation, inclusive of the rational sensate beings qua creatures, is good; all of Creation, therefore, testifies to a loving Lord who honors being and its cognate beingness as an ontological extension of the total reality, which has emanated from the supernatural, metaphysical, reality created by the Creator-God Himself, the very Ultimate Being of all being whatsoever and wherever considered.

The forever overwhelming profundity of all this vital cognition as to the meta-epistemology operating, consequently, ought not to be ignored or dismissed as having no value for human beings, the creatures of Creation exercising their innate, though entirely always contingent, beingness.

The amazing situation of how an almighty Supreme Being, condescended excessively to allow for the actual existence of rational souls in mortal creatures, is too often not considered as to the absolutely profound metaphysical issues involved to the nth degree; and yet, this is all an understatement of an enormous magnitude concerning the always incredible realty that was literally created from nothing by the mere (loving) will of supernatural power alone, the ultimate Mystery of Being.   What is morally, philosophically, and spiritually meant as to the tremendous implications and incredible ramifications?

Serious contemplation and deliberate cogitation of a very high order easily seems much, much more than just simply requisite, consequently, to how human gratitude, even multiplied a billion fold, would necessarily be entirely inadequate as a rational and needed response; this consideration concerns the meaning involved as to such an act of pure charity toward totally subsidiary, imperfect, and contingent creatures.

How can one gain, therefore, some better and proper perspective as to the truly fantastic metaphysical magnitude of what was done by Divine fiat?   From outer space, people look no bigger than seemingly insignificant microbes circulating or merely existing upon the planet.

And yet, a loving, ever-caring God is ever mindful of all the beings within and beyond the entire universe simultaneously, including all the insane atheists who can absurdly look at the unadulterated night sky, in all its incredibly bountiful magnificence, and yet boldly say that there is no visible or empirical proof of God’s existence; the factually ignored contingency of all being, and its necessarily cognate beingness, so absolutely evades their too cramped, perverted, limited minds.   So, Divine Providence is real.

Thus, even a bad soul gets the respect of never being dismissively erased from metaphysical reality, as if it were only so much just discardable, futile, meaningless trash, having then no real significance or true import whatsoever.   Such is never the case, however, with the Supreme Lord Almighty, the true Divinity existing from everlasting to everlasting, meaning before and after (the merely earthly concept of) time.

Hell affirmatively acknowledges that the irretrievably damned souls still do possess value and are not (idiosyncratically or otherwise) regarded by an indifferent God as, thus, being inconsiderable creatures of utter worthlessness, of neglectable insignificance as so much trivial rubbish or just useless detritus.

Moreover, the vital importance of the Infernal Regions is due to its inhabitants and because, in fact, it too shares in being a definitive part of all of God’s blessed creation; thus, an informed Christian will suitably praise the existence of such a place as a genuine manifestation of the Lord’s love and deep devotion toward His creation. Both Good and Evil are truly observed parts of the good Lord’s plan of blessed salvation.

Nonetheless, the chief characteristic of the Underworld is that which is lacking, namely, the presence of the Supreme Being and, moreover, the ever eternal glory and paramountcy of Heaven. The endlessly deplorable and wretched place without hope, without God, is defined best by that which does not and cannot ever be there, including such things as endless joy, happiness, and bliss unto the nth degree.

Heaven, the ever highest realm of the holy Godhead Eternal, is the always appropriate place for the absolute, the total, demonstration of permanent supernatural love beyond all mere human imagination, afar demonstrably from just forever inadequate mortal, earthly, conjectures.

Christians, and especially Roman Catholics, therefore, ought to always highly praise the Holy Name for the existence of the Infernal Regions, since it is a love-filled proof of the Lord’s deliberate mindfulness and concern for human beings and, thus, their ever God-given dignity.2 Only a loving and caring God, furthermore, would allow for the Netherworld as a needed affirmation of Being, the creative assertion of a divine ontological understanding of true metaphysical reality, of supernatural order, to exist as an imperishable location for the ever damned souls.

After all, the actually worst part of being in the cursed Underworld is not the physical pain, suffering and torment fully guaranteed to exist there for the enemies of the Supreme Being; that’s, so to speak, just “the icing on the cake,” or, rather, much better to say it is just the mere tip of the Devil’s pitchfork. The condemned spirit will, forever, be completely denied the ultimate meeting with the Absolute Deity, which includes seeing the face of God Himself.  The condemned are in their hate-filled prison of deepest ingratitude.

Contact with the highest pinnacle of the Alpha and Omega of all things visible and invisible (on earth) as to the fullest entirety of all of ontological and metaphysical reality can never ever occur, therefore, to any of those necessarily hated and hate-filled beings angrily held in the hopeless Fiery Pit for an eternity.

The degrading misery and tempestuous travail, supreme sadness and utter desolation, involved is the least painful aspect, meaning when the human soul is there completely bereft forever of what a good, blessed soul easily recognizes as the greatest meaning of salvation imaginable; there is not to be that damned soul’s presence in the grand and blessed, magnificent and exalted, company of the Holy Trinity, the saints, and the angels forever.

Being eternally cast out to the outermost darkness of metaphysical reality, through committing even a single unrepented mortal sin, is the very least form of such positively requisite punishment that is so justifiably inflicted without question. The ever greatest and most profound form of chastisement, of thoroughly severe rebuke, is the total inability to be at true peace with God, the foundation of all truth, justice, beauty, goodness, and righteousness to the nth degree.

On the other hand, this extremely post-Christian society and culture of the Western world with its vilely rampant secularism, undergirded increasingly by a contradictory neopaganism, has no thoughts of an afterlife filled with punishments for those, according to (orthodox) Catholicism, who have, in fact, merited damnation.

Atheists think there is nothing to worry about because their pragmatic materialism axiomatically blinds them to the truth; plain secularists live for themselves and their pleasures; the neo-heathens assume they have their own post-death futures set in various dreamy locations; thus, fewer and fewer people, especially in the West, are really concerned about such an archaic, folklorish destination, as it would be to them, the seemingly incomprehensible Netherworld.

The pain and suffering, with disease and loss, in this earthly realm, oddly offers to them no discernable hint, apparently, that any observable metaphysics could possibly be at work; while, perhaps, blinded atheists could be thought of as simply naïve as they do hurtle toward Perdition, the others cannot be so easily “pardoned” because both the secular world and the neopagan one do still have (and are prideful about) their own various, morally-warped concepts of sin, by whatever euphemisms.

And, any transgressions between or among them are not easily tolerated, for the most intolerant people to be found are any profoundly (or, even sometimes, slightly) offended secularists and neo-heathens. To twist a saying, Hell hath no fury, e. g., as a Liberal who’s been mugged.  Gone, then, are thoughts of sweetness and light.

While the masses may seem fairly content in their worldly paradise, some keen observers of the human scene do yet know better; there is a restlessness and a longing, often unexpressed, but felt in the human heart long before it reaches the slower-responding brain that seeks to just rationalize everything somehow found to be inconvenient to the lustful defense of mortal hubris.

Today’s true counterculture seeks to find a solace, therefore, not truly encountered in the plaintive nostrums of the variegated cults, or the secularist centers of peculiar worship and devotion, or the so-called New Atheism offering absolutely nothing of substance, by definition, because disbelief says there’s nothing there out there. Q. E. D.

Whether the often disguised worship of self (by whatever euphemism or means) or the lust for seeking evil, both lead to dead ends on earth, though there is an entrance into the Infernal Regions for those who do not deeply repent and seek Jesus Christ. Spiritual voids and vacuums get filled, sooner or later, for as G. K. Chesterton so sagaciously remarked, those who cease believing in God almost never become real atheists, they then become susceptible of believing in anything; this includes any superstition, cult, or whatever belief that offers an opportunity to somehow or other believe in something rather than only nothing, as with the dead end atheism and its literally vacuous cognition.

This easily explains why the terrene fascinations of fornication, sodomy, pornography, adultery, drug addiction, etc. grow exponentially as religion ceases its hold upon people in being geometrically held to be less and less important, in proportion, within the scale of human values. Most so-called enlightened opinion praises any sexual perversion, inclusive of homosexuality, pederasty, bestiality, and even incest.

Fear of Hell is greatly disvalued, especially by those who supposedly claim to pridefully have advanced, sophisticated intellects far above the vulgar herd, most of the latter who yet share the subjective kind of moral vulgarity of the intellectuals, if not their wits.

All this is very exemplary of the increasing descent into evil, perceived in the post-Christian societal and cultural norms of the modern world; this is where most people now have regrets about the sins they did not or may not get a chance to commit. Few people, these days, wish to publicly admit that they are unsuccessful sinners; it is like “shamefully” admitting, e. g., to being a virgin before marriage.  In their so perverted minds: How awful!  Perish the thought! [ … though they do not care if their souls perish.]

Few, if any, expect to be logically “rewarded” after death by being deposited into the Burning Pit to suffer forever the consequences of willingly and deliberately choosing evil over good. They will never see the face of God, the true meaning of all that is, was or can be within and beyond the mere universe.  The definitional purity and truth of the Absolute Supreme Being can never become in contact with that which is forever totally impure and untruthful as is any unrepented mortal sin, which is of the essence of the torment, pain, and suffering involved eternally.

Deprivation that is everlasting, no chance whatsoever of viewing the Holy Beatific Vision, exists as the absolute horror of horrors, as to its unfortunate occurrence, that thereby enormously torments the cursed spirit-body to an indescribable degree set forever beyond mere human imagination; it is the very definition of vilely despicable wretchedness, for it is what it is known to be: Hell.

But, Rev. M.P. Hill, S. J, in his The Catholic’s Ready Answer (1915), supplies the still classical and true understanding that, “There is, it is true, a rigorous side to God’s dealings with men, even during their mortal lives, that fills us with terror; but of the rigor we can, in some measure, divine the reasons.  The pains and inflictions meted out both to individual men and to nations have often been the temporal punishment of crimes that have made the earth groan with the weight of the iniquities that have oppressed it; and the temporal punishment, in many cases, may have brought men to their senses and saved them from eternal punishment.”

Hill, in the book’s section on Hell, wisely adds: “The thought of hell necessarily awakens deep reflection: let not such reflection issue in an impeachment of the divine mercy. …“   In any event, he, also, there correctly writes “but one thing we know, that no one was ever lost who was not lost in spite of God’s merciful designs in his behalf.”   The Lord’s abundant and pure mercy is, by definition, completely perfect; man’s typical questionable response, however, has usually been very far from flawless; the fault, so obviously, resides entirely in the latter, not ever in the former reality posited.

In Praise of the Infernal Regions

The true righteousness of Hell, moreover, is an enormous tribute to the foresight of the loving Lord in provisioning properly for those who have sought to willingly hate Him so extremely or intensely.  And, when examined more closely, it is not really the mere existence of such a place that confounds many of Perdition’s critics, actually, it is its genuine righteousness that so offends substantially and hurts the most, and with the least qualification.

One may, thus, logically note that the sheer hellishness of such permanent suffering, torment, and absolute deprivation of the Beatific Vision proves the theological rightness of the glory of God forever, which thought ought to send (thoughtless) atheists into a tailspin.

To the damned, meaning to all those permanent reprobates cut off forever from the Mystical Body of Christ, it is not the horror nor the torments nor the misery that really offends the most; all that and more is just so ancillary and ought to be simply expected as merely being axiomatic; for as Chesterton would have concurred, it is, as has been above so correctly noted, the very rightness and righteousness of the Netherworld, meaning the total and everlasting absence of God, that truly affronts the most. Why may this be easily said?

No rational being who loves the Lord, no good Christian worthy of the name, would ever want so to be even one second or a fractional millionth of a microsecond out of the celestial, magnificent, and glorious presence of the Almighty Supreme Being Himself. That absence would be Hell, the containment center for all ungrateful souls.

It is positive proof, moreover, that what human beings, God’s creatures having immortal souls, do in their lifetimes is not at all morally insignificant. The human soul, whether going to Heaven or not, is held to be important and does not lack value, even in the blazing Inferno.  That is obviously why Satan is busy all the time trying to send millions to want to go there, meaning as a vicious means of hating, despising, tormenting, and torturing God’s creation; it is a horrible means of deliberately and eternally offending God.

For as the Catholic Faith in truth teaches, this is against the ever bountiful blessedness of Heaven versus the unending wretchedness of the Fiery Underworld; it logically and perfectly reflects the Mystery of Good as opposed forever to the Mystery of Evil.   If Lucifer finds any devilish “joy,” this is the closest he might possibly get to it in vilely tormenting the condemned spirits and their then extremely ugly bodies.   Furthermore, in that (cruel) sense, the necessarily supernatural ontology of such a hellish place must be so very mighty impressive, if nothing else.3

Against forever the soulless contemporary world and its overt nihilistic beliefs, there should truly be, as Chesterton’s own paradoxical thinking would suggest, a veritable celebration by Roman Catholics of the reality of Hell as an inspiration for all Christians.  Thus, “celebrating” the wondrous glories of Hell would clearly add a Chestertonian aura to this quite insightful cognition reflecting, as it certainly does, upon the ever eternal greatness of the Lord God Almighty.

All sincere Christians, therefore, should really be grateful and thank God for the loving existence of the Fiery Pit, a tribute to the Lord and His eternal and blessed glory; this is because the adamant upholding of the ever holy righteousness of metaphysical order is necessarily quite primary, not the subjective opinions of any mere human beings thought to be contrary.

There should be, moreover, a strange or certainly peculiar “bliss” among the damned. The only critic of this might be Hillaire Belloc who, in his To Dives, wrote that, “They order things so damnably in hell.”  Amen.

For those reprobate sinners deserving of their personal perdition, mere mortal death is not indicative of an extinction of the self qua soul, rather, the incredible immorality of the soul is glorified by that fact concerning its continuance forever more.  Supernatural existence and order guarantees this immortality, though, of course, in a hellish place not ever to be congenial to happiness, glee, joy, bliss, or any such positive things in any way whatsoever.  In short, it’s really Hell.

Yet, this matter greatly needs proper elucidation in a world increasingly filled with varieties of hedonists, humanists, secularists, positivists, pragmatists, relativists, and nihilists. Unfortunately, the too harsh realities involved with everlasting damnation get rarely, if ever, preached from the typical pulpits; the vast majority of pastors do a grave disservice, thus, to their terribly deprived flocks by stressing a treacly, slimy goodness and light, a supposed easy sweetness for all, kind of relaxed path to an expected sort of axiomatic salvation by hoping, piously or otherwise, for it.  This is surely unreal, a debased metaphysics, a desire for a broad or very wide way toward Heaven, which simply does not exist.

But, Christ overtly said, as an extremely clear warning, “Many are called, few are chosen,” which ought to be a proverbial word to the wise, if nothing else. Those who think so lightly about damnation had better learn to embrace the mighty baleful consequences of such an absurdly fallacious belief ever set (wrongly) contrary to the Gospels, teachings of the Patristic Fathers, Scholastics, Doctors of the Church, etc.

One can, therefore, appropriately say of damnation: Know about it, believe in it, and seek, most of all, to greatly avoid it at all costs. The pathway toward Heaven, as ought to be know, is always so narrow and difficult for a good and moral reason; this is since people, human souls, are being deliberately tested to see if they are truly worthy to achieve their salvation.  Only the best of the best called will be able to get to a destination that bespeaks the opposite of Hell, though not in terms of simply being eternal.

Further examination of this intriguing topic may help to manifestly expatiate the things that do need to be said in support of such important considerations. St Cyprian, in his To Demetrianus the Proconsul of Africa, had there wisely noted, “Too late they will believe in eternal punishment who would not believe in eternal life.”   Experiencing it will certainly be believing in the most immediate way.

All the various distractions of this sorry fallen world of fallen creatures are as nothing compared to the everlasting reward given to the minority, to the genuinely faithful souls, who are found very worthy of supernatural beatitude; and, this is, of course, why the Netherworld, the perpetually dark region of the cursed souls, rages so horrifically against it forever.

St. Augustine, in his Enchiridion, did not doubt, “The perpetual death of the damned …” having there no “mitigation or interruption of their torments.”    In the Dialogues of Pope Saint Gregory the Great, one there easily reads that,” Everyone there, according to the quantity of his sin, has the measure of his pain.”  The contempt for metaphysical order, for God’s goodness, seen in the desire to commit mortal sin, to shut off the divine light to one’s soul, creates the logical consequence that the damned freely chose to be in Hell by their thoughts, words, and/or deeds.  Heaven, therefore, has been then forever lost to all the damned souls, to the ungrateful wretches, who must suffer all their justified torments eternally.

St. Thomas Aquinas, in his Compendium theologiae, had there so well noted that, “Therefore man’s extreme unhappiness will consist in the fact that his intellect is completely shut off from the divine light, and his affections are stubbornly turned against God’s goodness. And this is the chief suffering of the damned.  It is known as the punishment of loss.” And, that loss is the metaphysical, the Particular Judgment, added eventually to the physical damnation at the General Judgment where body and soul are both condemned to an eternity of experiencing the greatly horrifying torments of that divine loss.

And yet, strangely enough, an unusual sort of point was noted by the Council of Trent, Session 6, Canon 8: “If anyone says that the fear of Hell, whereby by grieving for our sins we flee unto the mercy of God or refrain from sinning, is a sin, or makes sinners worse; let him be anathema.” What may be inferred?  For Hell is the plainest realization that the dark side of human dignity does have an eternally horrid place for its most damnable expression, as surely as is all of Hollywood a most willing playground for the Devil, for the knowing existential celebration of evil.

Thus, the perennial teaching of the Roman Catholic Church affirms the fundamental and definitive idea that there are ultimately only two categories of souls: the saved and the damned.   In support of this very important point, there have been three General Councils of the Church, meaning Lyons I, 1245; Lyons II, 1274; and Florence, 1439; and, in reiterative addition, Pope Benedict XII’s bull Benedictus Deus (1336) that have all so invariably taught, de fide, that anyone who dies in a state of mortal sin goes immediately to suffer the earned eternal punishments of Hell and its awful indefeasibility.

This strongly enduring and settled belief has, verifiably and unquestionably, persisted in the Church to the present time. One may suitably add, moreover, that it is logically repeated, almost precisely, in the still current Catechism of the Catholic Church (CCC §1022, 1035).   Furthermore, one may note that there have been a number of local councils, found back in the Middle Ages, and without seemingly meaning to openly define the point, declare in passing that some people have, in fact, actually died in a state of mortal sin and been, thus, necessarily punished by their then merited eternal damnation.  For as the Common Doctor, Aquinas, considers the matter in his Compendium theologiae, “But those who are found evil at that moment [of death] will be forever obstinate in evil.”   Q. E. D.

For any sincere and dedicated Christians, especially for (traditionalist, orthodox) Roman Catholics, none of the above statements ought to seem strange or absurd, including the defense of the existence of Hell itself; however, admittedly, the nominalist thrust of rampant modernity and, more so, postmodernity stands directly to the contrary in existent thinking, which problem, needless to say, quite bedevils the world constantly. Existentialism, phenomenology, pragmatism, positivism, relativism, Gestalt, and nihilism all cloud men’s minds toward ever increasing degrees of absurdity, vanity, and/or morbidity.

In contrast, all sincere Christians ought to thank God for His supreme graciousness and kindness in making sure that Hell lovingly exists. How may this be better understood?   Plato, millenniums ago, wrote that a murderer, if possessed by the needed knowledge in his rational soul, would expect and want to receive capital punishment for his crime; thus, the faithful can and should, analogously, praise the Lord God for the unendingly enormous and blessed mercy of the provided place of Perdition.

Gratitude to God in this matter, created as a genuine sign of His great love, is highly and unquestionably deserved, for mortal man’s ways and thoughts are not those of the Deity.

Those who willingly would not seek their much needed redemption on earth will, consequently, get their absolutely deserved punishment in Hell for eternity. It is, thus, so eminently fair, logical, and reasonable.  Because, for instance, modernism in cognition tends to be so dominant these days, the rightness of metaphysical order and its justice gets ignored or, worse yet, simply disparaged outright; thus, the manifold benefits of the Eternal Damnation Destination, the Great Unquenchable Fire as it is often called, get wrongfully neglected by (indifferent) secularists and, yes, many of the religious/clerics as well.  How might this be properly understood?

The important benefits notably include: everlasting knowledge, within the metaphysical order, of the certainty of the General Judgment and, later, the Particular Judgment upon a human soul; the fixity of the reality for giving a location wherein the damned soul knows that it will never be destroyed as a worthless discarded thing; a way indicated as to what needs to be totally avoided by strident moral resolve, prayers, fasting, charitable acts, and true piety.

And, furthermore, a definitive means exists for the total and righteous vindication, actual proof, of the true will of the Lord God Almighty; this is so regarding all those who have too grievously offended Him without truly seeking needed forgiveness, which comes with no phenomenological qualifications of fact.

In addition, as Aquinas had written, the righteous in Heaven are greatly comforted knowing that the evilly unrighteous in Gehenna are deservedly experiencing God’s both perfect justice and holy wrath.   The worst of all places is, indeed, the ideally best location for all damned souls to be, without question.

Offenses against the Supreme Being are supremely evil because His perfect and infinite majesty, honor, and glory has been terribly and deliberately besmirched, an act of the unquestionably vilest ingratitude had occurred; it was, thus, horribly done, moreover, in a willful manner, as if one were to be slapping the face of God in utter contempt.

As Dr. Ludwig Ott concisely expresses it, in his Fundamentals of Catholic Dogma, “St. Augustine defends the endless duration of hell-punishment against the Origenists and against” those who advocate mercy.  But, man’s subjective concept of mercy cannot, by definition, be ever greater than God’s objective and everlasting mercy. He instructively further adds: “On the ground of the teaching of Revelation it is to be inferred, that the will of the damned is immovably hardened in evil and is, therefore, inaccessible to any true repentance.  The reason is that God refuses all further grace to the damned.” Thus, it simply has to be perceived as a quintessential fact.

Elsewhere, Ott properly so notes the Catholic epistemological understanding as to what is meant as to the metaphysical ontology involved: “Suffrages are of no profit to the damned in Hell as they do not belong to the Mystical Body of Christ.” And, this is certainly a most important point to remember.  The damned, ever logically, are forever excluded from the exalted Beatific Vision; otherwise, for instance, God’s holy justice and mercy could not be both, by definition, always and everywhere so absolutely perfect and, axiomatically, unquestionable as such.  Q. E. D.

Unrepented mortal sins, in accordance with metaphysical order, do merit the severest punishment of an often unimaginable extent beyond all description because of the enormous magnitude of the sins, as to their extreme importance; they have, in fact, directly offended and insulted the Lord God Almighty by also reviling and rejecting the love of the Lord by refusing to seek a much needed penitence with a very profound remorse. And, this understanding of truth is as certain as Jesus being the Christ and that the Blessed Virgin Mary is the Holy Mediatrix of Grace.

Why is this, meaning the commission of mortal sin, so evilly and malevolently perverse? The damned soul always demonstrably prefers Hell, the vile realm of moral darkness, to Heaven, the joyous abode of the blessed.  And, there are many interrelated implications and ramifications attendant thereto related to the positive and requisite condemnation of all human hubris and arrogance.  Sin, especially the most grievous sort thereof, is a serious matter not without baleful, unfortunate, supernatural consequences.

For in the Compendium theologiae, one clearly reads that: “But we should understand that those who are condemned to final misery cannot have after death what they craved as the best.  Libertines in Hell will have no opportunity to gratify their passions; the wrathful and the envious will have no victims to offend or obstruct; and so of all the vices in turn.”

The above is, of course, thoughtfully rendered as being morally and theologically opposed to mere modernist or postmodernist prejudices set adamantly against such thinking, as to the propriety and appropriateness of the requisite existence and suitable reasonableness of the Infernal Regions. Why?  For seriously offending God, without any profound repentance, obviously ought to and does, in fact, have certain truly dire consequences of a most terrible, shocking, and, in fact, everlasting kind: Hell.4

Of course, admittedly, many people passionately question the whole idea of a loving God or even the existence of such a Divine Being when disasters (natural or manmade), acts of terrorism, the deaths of children, etc. occur. They reason from secondary or tertiary principles, not from first principles as to the rightness, reasonableness, and logic of metaphysical order; also, they make their terribly misinformed judgments based upon considerations of social order, political order, cultural order, etc., not from the point of view of metaphysical order, the first principle of all or any order to be correctly considered.

The atheistic existentialist Albert Camus, for instance, infamously judged God and found the deficient Deity to be wanting because he could not really tolerate the thought of seeing little children suffer or die. The “imperfections” of God (by definition, an impossibility if one posits a God) had provoked him because he could not see the real imperfections, the sins of people, that have existed since Adam and Eve were banished out of the Garden of Eden.

If he had properly reasoned by the first principle, he would have perceived correctly that the natural or physical order is obviously always imperfect; there are fallen creatures, including human beings, living in a decidedly fallen world; many very unpleasant and other consequences logically do then result from this extremely important truth of this ever rather harsh reality, including all human suffering and death, not just that of innocent children.

Sinning, being done on a grand scale covering hundreds of millions of people, is yet another logical result of being imperfect creatures existing in an imperfect world. God gets mightily offended by all this sinning, especially by all mortal sins, since He is always, in fact, the principal party who is offended, of course.  Every act of sin, moreover, is defiantly directed against metaphysical order

There must be a suitable and appropriate place of eternal punishment and allied retribution considering, e. g., the hundreds of millions of abortions in the world, past, present and to come; ditto for acts of fornication, sodomy, artificial contraception, divorce, etc. For instance, the blood of those murdered babies cries out to high Heaven and low Hell for severe chastisement, especially when there is no truly profound repentance and genuine seeking of forgiveness from the Lord.

As Frank Sheed in Theology and Sanity, clearly states, “Given that man can, [italics in the original] freely, choose love of self and hatred of God, the rest follows.  In all reverence we can say that God, respecting the will’s freedom, can do nothing about it.  He does not thrust devils or men into hell: they go there, because that is their place.”

Sheed, interestingly, continues the noted thought in the same paragraph, moreover, by also citing Holy Scripture that Judas went, in fact, to the place where he (logically) had to go; it was not because of any supposed ignorance; for the irretrievably damned, by their inherent natures, do remain eternally defiant and decidedly oriented, by evil act(s) of free will, to then be forever recalcitrant, by knowingly rejecting the Lord because they would not sincerely repent.  The Supreme Being, thus, is merciful but not stupid.


The permanence of Hell is a justifiable rebuke to extreme sinners and a comfort for those who have sought to honor God, in pursuing a humble righteousness unto their holy salvation, by being in future among the glorified saints in Heaven.5

Verily, the terribly burning realm of devilish Perdition is a mirror to Satan, reflecting both his supreme vileness and hopelessness on a grand scale unto eternity, 6 while Heaven is, so rightfully, the blessed abode of those who have arduously sought out a narrow path toward God, the Eternal Truth.  It is the source of faith, hope, and charity and the wisdom found in the Trinitarian Dogma as well.  The fever-pitch raging hate forever seething there, filled with beings having been once both freely and lovingly granted the divine gift of immortal souls, justifies the both true and holy goodness of the good God who created it.

For the glorious meaning of salvation is necessarily magnified many, many fold by the shocking and justified existence of such an extremely terrible place fit for those who have wantonly, deliberately, defied the Lord Almighty by so knowingly abusing their free will. No one ever gets there, of course, against their own will.  The Lord’s abundant mercy is always the same and equal to His justice everywhere (including the Netherworld, of course) and at all times, which is why the unfortunately damned souls are mercifully and considerately retained in Hell and never callously or thoughtlessly obliterated.

Verily, God’s Holy Name ought, therefore, to be always gratefully praised for the everlasting great mercy of Hell. The Lord of Hosts is, thus, rightfully seen to be truly a God of enormous and righteous mercy, even by its very existence.  In any event and contrary to experiential subjectivity, one can asseverate that as informed Christians ought to know, all things, visible and invisible, in the universe and beyond, including both Heaven and Hell, axiomatically exists Pro Gloria Magnum Dei.

Athanasius contra mundum!



1.)   Strictly speaking, the point correctly noted, (as is expected) by Aquinas, is that Hell was created after the fall of Lucifer and about a third of the angels that had willingly followed him.  There was simply no prior need for it.   Creation is (merely) contingent being.  God, therefore, is always infinitely much more important that any single part of or all of Creation put together and even multiplied a billion times because, after all, the Lord Almighty is the very Author of Creation.


2.)   God’s great respect for the dignity of man, made, after all, in the image and likeness of God, means that those extremely reprobate human beings, who commit any unrepented mortal sins, get their then irretrievable and everlasting sinfulness acknowledged authoritatively.   Nevertheless, as this short article explains, truly one ought to logically see that Hell is the mercy of God manifested eternally.

Beings having the image of the Lord Almighty and possessing an immortal soul cannot, therefore, be just vilely obliterated into mere nothingness as if they have no real value as creatures. Hell is, therefore, the logical repository for all those who do hate the Supreme Being because they freely chose to not repent; this is because, moreover, they earnestly wish to remain in permanent enmity toward their Creator to the nth degree.  And, all this is properly related, of course, to sound, orthodox Roman Catholic theology.


3.)   It ought to be easily seen now why, therefore, the truly blasphemous and anti-Christian notion of a “Universal Salvation” mightily offends the Lord God Almighty and His wisdom.  This obviously heretical notion spits upon the Divinity by denying that Hell’s creation is an act of true love, not hate or contempt for God’s own creation, meaning Lucifer, the other fallen angels, and the damned souls of human beings who deserve to be there with all the cursed spirits.

Neither cruel nor vicious annihilation nor obliteration, eradication nor extermination, will ever so befall those suffering and tormented souls that the Lord is so forever mindful of unto eternity. In short, only an insane or crazed Deity would have made Hell as a place that would never be actually needed.  It would be, therefore, so thoroughly and certainly irrational, illogical, absurd, and just too downright preposterous.

Thus, only theological idiots or heretics (same difference) could believe in the blatant idiocy of there being a supposed Universal Salvation. In short, Hell’s creation was not whimsical or frivolous.  It is not an empty threat; the Netherworld is, in fact, literally filled with many, many ardent and knowledgeable believers in it through experience.   St. Padre Pio (1887-1968) was once asked what he thought of people who did not believe in Hell. He wisely replied: “They will very well believe in Hell when they get there.”

Interestingly, the most radical, the most theologically nominalist, cults that claim to be Christian, in one way or another, have sought to either substantially minimize Hell into its just perceived as a meaningless symbolic sort of thing or, on the other hand, thoroughly eviscerate it by draining away all meaning as to its being an actual place of eternal punishment. Either way, the Fiery Furnace, for them, does not exist as a fundamentally perennial and definitely Holy Scripture-based fact of Christian belief.  One does see this significantly confirmed, e. g., in the faith tenets of the Jehovah Witnesses, Seventh Day Adventists, and, of course, Mormons.


4.)   Roman Catholic doxology, soteriology, and eschatology all cover various parts of what is intended to be conveyed in this article, as aligned with the orthodox sensus fidei or sensus fidelium. For as Aquinas clearly had stated, in his Summa Theologica, “The magnitude of the punishment matches the magnitude of the sin.  Now a sin that is against God is infinite; the higher the person against whom it is committed, the graver the sin—it is more criminal to strike a head of state than a private citizen—and God is of infinite greatness.  Therefore an infinite punishment is deserved for a sin committed against Him.”  Q. E. D.

According to the Angelic Doctor, moreover, there are four distinct parts to Hell: Gehenna, Purgatory, the Limbo of the Children, and the Limbo of the Fathers. He, of course, carefully elaborates the parts and renders many expository details.  As (orthodox) Catholicism considers such matters, neither faith nor reason are divided against themselves, nor can a loving good God be said to be incapable of creating Hell. So, while still on earth, people can repent and do and say acts of contrition for their sins.


Actus Contritionis

Deus meus, ex toto corde pænitet me omnium meorum peccatorum,

eaque detestor, quia peccando,

non solum pœnas a te iuste statutas promeritus sum,

sed præsertim quia offendi te,

summum bonum, ac dignum qui super omnia diligaris.

Ideo firmiter propono,

adiuvante gratia tua,

de cetero me non peccaturum peccandique occasiones proximas fugiturum.



5.)   The Communist “eschatology” entirely mocks and inverts this by seeking its New Eden on earth, as the Communist Utopia, whereby the collectivist “saints” will be glorified; however, the path to Hell is paved with (SUPPOSEDLY) good intentions, as every and all efforts at attaining the perfectly terrene paradise do necessarily fail, prompting the true believers to always say, next time, it will then surely succeed; this, however, only makes Satan laugh in contempt.  He has a certainly good reason to do so: over 100,000,000 lives, so far, have been devilishly sacrificed to Moloch (aka Communism) already, which well testifies to the Devil’s quite easy confidence, in this very bloody and malevolent matter.

Islam, in its bloodthirstiness, seeks to satanically compete with Communism, as its jihadi are supposed to be guaranteed upon death their sensuous, extremely erotic paradise with its 72 perpetual virgins lusting for each blood-stained soul-body to embrace, for its hellish ability to devilishly massacre infidels.


6.)   Satan is forced to remain exactly where he is and, while he greatly enjoys the tormenting of God’s lesser creatures, he is simultaneously always mocked by their contemptuous presence, which offends him unto a towering and obnoxious degree of devilish rage; this unceasingly accursed and titanic wrath set beyond all human comprehension feeds, in turn, unendingly back into the ever unmitigated, ever unadulterated, hellishness of Hell, for it could not, by definition, be otherwise.

While there may be “many” saved souls, the chosen spiritual elite/saints, in Heaven, this number is relatively very small when correctly compared to the billions burning in the nasty Netherworld, for as Jesus Himself said, “Many are called but few are chosen.”

On the other hand, one can, e. g., read the liberal National Catholic Reporter that so heretically prints articles debunking the supposedly silly and dumbly reactionary, unenlightened, archaic “myth” of Hell:



St. Robert Bellarmine [Doctor of the Church], Hell and Its Torments

Catechism of the Council of Trent

Fr. Martin von Cochem, The Four Last Things

Fr. Reginald Garrigou-Lagrange and Patrick Cummins, Life Everlasting and the Immensity of the Soul: A Theological Treatise on the Four Last Things: Death, Judgment, Heaven, Hell

St. Alphonsus Liguori, Sermons of St. Alphonsus Liguori

Bob Lord, Visions of the Saints (Visions of Heaven, Hell and Purgatory)

Fr. Wade Menezes, The Four Last Things: A Catechetical Guide to Death, Judgment, Heaven, and Hell

Fr. F. X. Schouppe, SJ , The Dogma of Hell

Jerry L. Walls, Hell: The Logic Of Damnation

Fr. X and Robert C. Hilkert, The Hell Catholic



Evil Pope Francis vs. Ad maiorem Dei

Evil Pope Francis vs. Ad maiorem Dei: The Infusibility, Instantiationability, Indissolubility, and Ineffability of the Roman Catholic Church

By   Joseph Andrew Settanni

[The Church is St. Peter’s concern that like a] “boat has taken on so much water as to be on the verge of capsizing.” – Pope Emeritus Benedict XVI, on 15th July 2017

The above cited, recent words of Pope Emeritus Benedict XVI, one of the most prominent intellectual and surely spiritual leaders of the Church and, more so, the entire world Catholic community as well, should not, however, be ever at all lightly dismissed as merely being the vague or inconsequential musings of just a doddering old fool. He is, definitely, a major prelate of renown and distinction by any measurement, besides being a prolific Christian author and profound thinker.  And, his thoughts are truly alarming.

Those specially chosen words, both highly evocative and provocative, ought to then, logically, be a most rather significant and not simply ignored clarion call for the always requisite defense of Holy Mother Church and the Catholic Faith. What are suitable proofs, fully supportive of the great urgency for such a remarkable consideration as statement, set in terms of deep religious truth and holy fidelity?

It is well known, through the study of Catholic theology, that the Roman Catholic Church possesses the spiritual attributes of impeccability, indefectibility and infallibility as the One, Holy, Catholic, Apostolic Church, because it was, in fact, founded by Jesus Christ Himself. All this, however, is in spite of the monumental and ongoing grave crisis in the Church, since Vatican Council II, in the mid-1960s.

A convinced disciple of that wayward Council, evil Pope Francis, in his terrible efforts to radicalize and pervert the Church and its holy purposes, seems to have forgotten the meaning of these attributes in supposedly thinking that they only describe himself and his papal powers. Such, although not seemingly suspected, will yet prove to be his own fatal Achilles’ heel, regardless of the popular press adoring and cheering him and, one suspects, many Satanists secretly applauding him in a snooty snide manner.

There appears to be, one greatly suspects, a (deliberate) sort of forgetfulness that he is only the chief Servant of the Servants of Christ, not an absolute dictator, imperial autocrat,  or unrestrainable tyrant.  Yes, he is, also, the Successor of the Prince of the Apostles, the Supreme Pontiff of the Universal Church, Primate of Italy, Archbishop and Metropolitan of the Roman Province, and Sovereign of the State of Vatican City known as the Holy See, besides then being the Petrine Apostolic Primate Extraordinaire of the entire Catholic Church no less.

Nonetheless, there is no need for the vilely gross absurdity and obnoxiously worshipful sycophancy of papolatry.   He is merely the Vicar of Christ on earth, not a new Incarnation, as many Catholics may so blasphemously suppose, in their unfortunate ignorance and tolerance of papal vanity popularly parading as a feigned humility; his gross pomposity and vile arrogance, moreover, deserves true reprehension and contempt, rates public reproof and scorn, for much papal aggrandizement and pontifical puffery.

In any event, what is important is to avoid hatred toward the current occupant of the Chair of St. Peter, better to pray for his soul’s salvation, and concentrate, instead, on the blessed defense of and love for Catholicism, a miraculous creed. How may this be done?

Strengths of the Orthodox Reformation

With all the above properly kept in mind, there are other theologically orthodox implications and ramifications as to other (read: orthodox-traditionalist) attributes of the Holy Roman Catholic Church. One of these may be denominated infusibility due to the ever ongoing guidance of the Holy Ghost.

This is logically since the combination of impeccability, indefectibility and infallibility ensures that heresy can, thus, never be made formally or officially any valid part of true, meaning authentic, Catholic teaching, hence, the both integral and inherent infusibility of Catholicism, of the hope of the martyrs and the joy of the saints.

It is, as a direct definitional consequence, the only true perfect religion qua genuine faith allowed and sanctioned by Jesus Christ as authentic, meaning defined by Sacred Tradition, Sacred Scripture, and the Magisterium.  The spiritual protection of the Divine Paraclete Himself, moreover, fully guarantees this as a dogmatic certainty without question, for God, by definition, loves the Truth and hates all heresies.

Because the salvation history of the Church validly suggests optimism, this provides an ever requisite amplification and reinforcement for the four cardinal virtues of justice, prudence, temperance, and fortitude.

The loved totality of the intellectual and theological defense of the Sacred Faith should then always, therefore, properly include its related infusibility and as a suitable and appropriate means of refuting heretics and the plainly ignorant as well; and, of intellectually, morally, and spiritually reinforcing the important need for holy orthodoxy and a life dedicated to holiness.

This factor of resolute infusibility negates efforts to absurdly strip off elements of the Church as if one could get at, e. g., the “real” onion by peeling at it until nothing is left of it. One sees here absurdity compounded, especially by those who wish to attack or denigrate Catholicism.

Thus, analogously, there is no genuine viable or possible authentic way to get at a “primitive” Church before “Romanist” accretions had supposedly obscured the true religious body; among others, Blessed John Henry Cardinal Newman came to intelligently recognize this most salient and pointed truth, which included his proper total rejection of any assumed via media alternatives as being presumed substitutes.

Another quite readily cognate attribute might be called the Church’s “instantiationability” in that it will exist until the end of the world as the primary empirical and verifiable instance of the ecclesiastical organization on earth representative of the actual intention of Christ to found it as being His one and only Church.

This confidently asserted instantiationability legitimately concerns the instantiation qua representation, within an ecclesial mode of existence as a visible sign of an ongoing reality, present in this world for the salvation of human beings, until the consummation of all time has, at last, occurred. Furthermore, Catholic eschatology and soteriology, of course, both freely affirm this assertion.

Proofs of such overt and supremely Christian instantiation do axiomatically include the all of the Holy Church’s authority, history/historicity, Catholic origins of the Bible, the Biblical sanctions for all its Holy Sacraments, and the fact that the obnoxious heresy of Sola Scriptura is not really supported by the Bible.

Catholicism, therefore, provides an instance of or, moreover, rather concrete evidence seen in adamant support of a particular realization of faith, as is maintained by the ecclesiastical body known as the Roman Catholic Church when properly sustained by orthodoxy, by its holiness and sanctity.

This is, surely, a manifestly definitive means of observed instantiation, as to the theological reality and representation of the fruit of the Body and Blood of Jesus Christ, which was explicitly intended by the Lord and Savior Himself and, thus, ought never to be questioned by any Christian. Catholic Christology and doxology do firmly support this great truth expatiated and elucidated through intelligent religious epistemology.

The Church acts as the both existential and experiential incorporation of an imperative religious and theological entity that defies any intramundane logic and reasoning thrown against it by pragmatists, positivists, materialists, atheist-naturalists, and nihilists all combined or, moreover, multiplied to the nth degree.  Meaning that it is hard for most fallen creatures in a fallen world to believe the truth, even when made so obvious.

Consequently, the bold asseveration of instantiationability necessarily affirms the integrity and integral nature of Catholicism being both spiritually and empirically consonant, meaning with the representative characteristics and signs of the Roman Catholic Church, and, more to the specific point here, none other. All this is thoroughly supported by Sacred Tradition, Sacred Scripture, and the Magisterium, of course, being that they, as is taught theologically, are always the inerrant Three Pillars of the Faith.

One more feature may be mentioned as to the clear indissolubility of the Church on earth.  The ancient Roman Emperors sought to destroy the work of Christ, the Arian heretics attempted the same, as have other such enemies; the Protestant Revolution claimed it would first surpass and then totally replace the Church; the French Revolution thought it could also destroy Catholicism; the Soviet Revolution tried its hand at a total demolition; in short, the Gates of Hell, repeatedly, have not prevailed to eliminate the One, Holy, Catholic, Apostolic Church.

Even the current heresiarch evil Pope Francis cannot succeed in exterminating the roots of orthodoxy within the Church that will joyously continue long after his evil pontificate. The evident fact of this historically noted indissolubility has manifestly thwarted evil doers, heretics, and other various mischief makers throughout the ages and will, quite predictability, continue to do so in the future.

Traditionalism, as combined responsibly with the dogmas and doctrines that form the blessed centrality and core of the Holy Faith, is to be reasserted athwart the demonic innovative spirit stirred into being by the duplicitous Second Vatican Council, a triumph of Modernism, which holds grace in contempt.

The stubbornly indissoluble nature of the ecclesiastical entity ever encompasses much more than just the physical structures of buildings and the hierarchical offices no matter how extensively considered, inclusive of the entire Vatican power and machinery notwithstanding. The Arian heretics, for instance, had most of the hierarchy and the Church properties in their foul possession for some centuries but still lost in their ultimately futile but highly vigorous attempt to conquer Christ’s creation.

Consideration of the unbreakable nature of the Church means that it is more than just a merely human institution founded by (through merely secular eyes) a bunch of illiterate parlous rabble in and around the obscure Sea of Galilea in ancient Palestine, a low-account province of the once vast Roman Empire.   Was it really that “propitious” that the Founder was regarded, by the local authorities, as being merely a crucified Jewish miscreant, an obscure Nazarene carpenter’s (assumed) son?

Anti-Catholic and anti-Christian historians have been, of course, quite inventive as to seeking what they considered to be fairly plausible explanations qua many rationalizations for the incredible survival of the Church.   When these assertions are properly placed under any advanced sort of very intensive scrutiny, however, they still fail various tests of plausibility, meaning whenever the miraculous gets conveniently excluded from any such possible pragmatic calculations of terrene success.

Just when it seems to be at the critical point of an expected failure unto ruin and ignominy, more or less, the ecclesial structure and its people appear to rebound somehow or other back to life unexpectedly, for Ecclesiam nulla salus is the truth, the Catholic truth, the sensus fidei, to be ever upheld by instructive dogmatics and Catholicism’s ontological theology.1

The repeated attacks against the Church by militant Arians, aggressive Protestants, both French and Soviet revolutionaries ought, logically speaking, to have killed off any secular or such typical organization a very long time ago. Rather, its very existence must be, thus, regarded as miraculous within such a given context of often quite virulent anti-Catholic and anti-Christian hatred directed, for many, many centuries, against it.

As St. Paul, in Ephesians 6:12, had wisely written, “For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.” Thus, as St. Thomas Aquinas, the Angelic Doctor, truly knew, the superior metaphysical order of reality, therefore, commands the highest attention and respect of Catholicism as to its greatest affirmations.

Catholic orthodoxy definitely knows and teaches that powerful metaphysical forces are battling and struggling, pertaining to that which is of the invisible order but are still more real, much more so, than mere humans typically know. Atheists, pragmatists, positivists, nihilists, and secularist-humanists do, however, scoff at such theological cognizance as being primitive nonsense, meaning as the power of evil gains strength and dominance in the very face of their rationalist superstition.

No basically human institution could have ever withstood the terrific onslaught of so much greatly intensive and rather bitter hatred, denunciation, and persecution for ages and ages, in defense of the Sensus Catholicus.

To suggest otherwise is either blandly ludicrous or shamelessly ignorant of the historical, psychological, sociological, and cultural facts of human reality that would have worn down such an organization into nothingness, after these so many centuries of typically strident condemnation and private and public revulsion and contempt.

Its noted indestructability for ages is an amazing phenomenon well beyond any existential or phenomenological rationalizations that exclude its true nature as a really supernatural institution defiant of mere human will or, on the other hand, reductionistically secular understanding; it is, ultimately, inscrutable because it proceeds from the everlasting will of God, as defended by the Holy Ghost.

The last feature (or mode of knowledge and reflection) to be critically cited, in this article, is ineffability.  How is this meant?   Toward the very end of his life, St. Thomas Aquinas is said to have admitted that all he had written was just “so much straw,” as to indicate the true utter insignificance of “mere” theology, no matter how extremely profound, when incomparably compared to the Beatific Vision, which he was once permitted to glimpse, for the greater glory of God.

The Holy Mysteries vouchsafed singularly to the Roman Catholic Church are all, ultimately, well beyond any merely human means of expression and thought, comprehension and cognition, which is true to the nth degree. God is, by definition, is entirely limitless; human are not.  A notably and conscientiously full listing of the entirety of the attributes of the Supreme Divinity, the Lord God Almighty, the Divine Order Himself, would take up quite a hefty tome, indeed.

Such sacredness, at last, becomes too undefinable, as with secularists thinking that seeing pain and suffering as a privileged path toward grace is not at all understandable; nonetheless, Catholicism has always possessed an axiological regard for affirming religious and theological truth, regarding of all the skeptics, the naturalist-humanists, in the temporal world, past, present, or to come, for secularism, atheism, is but ultimately an empty shell of tautologous contradictions.

Aquinas, therefore, sagaciously taught that humans can only perceive analogously, termed the analogia entis, at best concerning the actually indescribable, truly inexpressible, realities of the final absolutely metaphysical, meaning supernatural, order of things.  The Trinitarian Dogma alone, as has been said many times, is a brain buster in and of itself. Besides the great truth that Jesus is the Christ, all the Divine Mysteries together, as taught, defended, and elucidated by the Church, should make any normal human being fall to his knees in worship and fear, love and awe.

The Lord God is, then, inscrutable because the metaphysical order is, by definition, miraculous; for as the spiritually wise G. K. Chesterton would have just paradoxically remarked, if Christianity lacked the miraculous, it could not be believable. He knew that the Church was an exercise of the Divine Will.

Thus, ineffability (synonymous with inscrutability), the last named but not insignificantly recalled or thought the least, ensures that the supernatural order is not to be wrongly neglected when considering what human beings forever owe to God, when thinking about the greatness and majesty of the Holy Catholic Faith. This is why Catholics are required to believe in things that a both visible and invisible.

Finally, when there is that which is set so extremely beyond all human thought and comprehension, cognition and cognizance, one perceives correctly that all of existence is by, in, and through Jesus Christ forever and ever. Amen.

For all of reality is, moreover, purely contingent being; there is no inherent necessity within solely material matter whatsoever. Creation is, therefore, a free gift of God because nothing comes from nothing, nothing ever could.  All these principles need reiteration because of a typically disbelieving humanity fixated usually upon the worship of Man, which axiomatically excludes miracles and grace.

But, most intriguingly, why is that which is miraculous so vitally important to the Catholic Faith and its Church as the representative for such a compelling creed? Well, if the Incarnation is not a miracle, what is?   And, by the way, how about both the Resurrection and the Ascension thrown in for good measure?   St. Augustine, an eminent religious authority, is quoted on the miraculous when saying, “I should not be a Christian but for the miracles.”   Such a clear statement, moreover, is very explicit.

He added, in his The City of God, “Although, therefore, the standing miracle of this visible world is little thought of, because always before us, yet, when we arouse ourselves to contemplate it, it is a greater miracle than the rarest and most unheard of marvels.  For man himself is a greater miracle than any miracle done through his instrumentality.”   And, this thought should be held as being simply axiomatic in nature, for supernaturalism logically defines the very reality of the metaphysical order itself.

The Lord God Almighty, as St. John of Damascus both correctly and concisely put it in his Exposition of the Orthodox Faith, made his disciples, the Apostles, “captive in the net of miracles and drew them up out of the depths of ignorance to the light of the knowledge of God.”    In his Exposition of the Apostles’ Creed, St. Thomas Aquinas had clearly written about, “the miracles by which Christ has confirmed holy apostolic doctrine.”

And, of course, all good Catholics must absolutely concur on such a valid point, as with cognate support for and affirmation of the theological virtues of faith, hope, and charity.  Aquinas further, interestingly, states in his Commentary on the Sentences, “Miracles demonstrate the veracity of the announcer, not directly the truth of what he preaches.” Finally, one quite instructively learns, from the theologically rigorous Summa Theologica, that, “Miracles are signs not to them that believe, but to them that believe not.”

Centuries later, Blessed John Henry Cardinal Newman, in his Present Position of Catholics in England, had rightly noted: “The Incarnation is the most stupendous event which ever can take place on earth; and after it and henceforth, I do not see how we can scruple at any miracle on the mere ground of it being unlikely to happen.”

In speaking forcefully against the then 19th and early 20th century German Protestant “higher criticism” theology, which sternly rejected the miraculous within Christianity, Chesterton had playfully written, in his brilliant Orthodoxy, ”The only thing still old-fashioned enough to reject miracles is the New Theology.”

Furthermore, in his looking toward the future in The Common Man, “there is every sign of there being a great deal of mysticism and miracle in the twenty-first century; and there is quite certainly an increasing mass of it in the twentieth.”   Perhaps, Chesterton easily had in mind the Blessed Virgin Mary’s Miracle of the Sun at Fatima (October 13, 1917), for this year, in fact, will be exactly the 100th Anniversary of that extremely well-documented historical event.

In The Belief of Catholics, Monsignor Ronald A. Knox (a Catholic convert) noted: “I cannot understand people having historical difficulties about miracles.  For, once you grant that miracles can happen, all the historical evidence at our disposal bids us believe that sometimes they do.” And, therefore, any truly effective moral and spiritual resistance, needful and righteous opposition, within the Church, prelacy and laity combined, to the present Bishop of Rome’s policies is, seemingly, quite amazingly miraculous, in and of itself.  The Age of Miracles, thus, has not yet passed.

Fortunately, many of God’s people, resolutely allied with many loyal and faithful priests, bishops, and cardinals, are the remnant, the seeds, that the current Holy Pontiff, the Bishop of Rome, cannot entirely crush out of existence.  In addition, all the seven characteristics or features cited, either collectively or individually, do truly help to constantly both revivify and sanctify Sancta Mater Ecclesia, the earthly home of all Roman Catholics and those who may wish to be united with the Faith, ad maiorem Dei.

And, may the spirit of St. Athanasius always defend the Church, as being ever synonymous with the ultimate Truth, for too often the glory that is Catholicism gets wrongly forgotten, while the Church works for the eternal sanctification of soul. This holy bishop, a Great Lion of the Church, was hunted, hated, and persecuted, for most of his life, by the hierarchy, the majority of whom were Arians.  All that is needed is for at least a remnant, the relative few, to keep valiantly fighting on for the blessed Truth of Catholicism regardless of the cost.

Also, in firm reiteration, let not the weighty and profound remarks of Benedict XVI, as to the terribly precarious condition of the Church, go wrongly unheeded by the faithful. Nonetheless, the orthodox reformation cannot be stopped by merely mortal men.2

The goal of all the effort, repentance, pain, and suffering is the salvation of one’s soul, for being able to go to Heaven and possess the seven fantastic but real properties of the glorified/beatified body, as was noted by St. Thomas Aquinas.

These are enumerated as: identity (perfect soul-body unity), integrity (perfected humanity), quality (distinction only by degrees of holiness and existence in prime of life vitality as either male or female), agility (instantaneous transporting of the self anywhere/anytime), subtlety (ability to bypass any/all physical obstructions at any time/place), impassibility (eternal and absolute happiness and everlasting joy with no possibilities whatsoever for any sadness, boredom, etc.), and clarity (an ever impeccable brilliance of being, a magnificent holy beauty forever well beyond all human imagination).

In short, it is blissfully meant to be an eternal Heavenly experience as an immortal being forever so possessing the Divine gift of immortality. Even for sapiential minds, having advanced perspicuity beyond the normal range toward genius or far beyond, this notion is yet incomprehensible and incommensurate within a purely human understanding and comprehension, i.e., cognizance by an imperfect intellect also necessarily bound by its mortal corporeality.  In brief, most people think it to be unbelievable, meaning if they lack faith.

One can see immediately why Satan, necessarily kicked out of Paradise forever, seeks vigorously, indeed extremely mightily, to prevent as many people as possible from ever trying to attain holiness on earth, for fear that such people will, thus, make it to Heaven, of course. It is dreadfully distressing, by the way, that Pope Francis is doing his seeming best to assist Lucifer in his so very despicable plans for expanding Hell, the harshest, most punitive, anti-Heaven of them all, beyond human imagination.  Our Lady of the Rosary, pray for us!

This is why the Devil’s disciples are usually either as “enlightened” secularist dupes who absurdly insist that he simply does not really exist at all or vicious Satanists who rather enthusiastically lie about the Evil One being supposedly “slandered” by many uncharitable people, assorted religious bigots, or just ignorant fools. Such tautologies are truly laughable, but they do still tend to convince the unwise.

One should not be that surprised, one suspects, if His Holiness should serendipitously come to think that a so lively “dialogue” with the Satan worshippers should be fruitfully commenced; on that staggering point, nothing outrageous should be thought beneath contempt, as easily judging by his past and vast infamies, for this haughty theological adventurer and spiritual swashbuckler, this liturgical bon vivant and doctrinal buccaneer supreme.  Further, the Lord knows he has a swinish regard for Catholic truth, though too many dare not admit it publicly or boldly.

Fortunately, for Catholicism, it is not really just a pure coincidence that impeccability, indefectibility, infallibility, infusibility, instantiationability, ineffability, and indissolubility are seven features that do quite neatly match the aforementioned seven attributes of Heavenly beatitude. There is a supernatural reciprocity and symmetry existing that mightily sustains the veracity that metaphysical order is for real, that the Lord God Almighty is for real, because the Gates of Hell shall not prevail against Sancta Mater Ecclesia.


Can the evil Pope Francis, now at 80 years of age no less, really succeed, e. g., where the full terror and might of the hellish Arians, for some brutal centuries, had just ended up so miserably failing? Though he may vainly think otherwise all he wants, the fullness of the life of Church is really not dependent upon the existence of any one individual pope, and it is ever more, much more, than any physical structures.

It can be rightly and easily assumed, therefore, with informed, great and sustained confidence that the previously noted infusibility, instantiationability, ineffability, and indissolubility of the Roman Catholic Church will defeat him and his many nefarious purposes and plans.  The forceful protection and proper guidance of the Holy Ghost, moreover, spiritually guarantees this simply to-be-expected outcome.

This will all, moreover, be reciprocally matched to its impeccability, indefectibility and infallibility, added to the powers of Holy Mary, Mother of God, as the Mediatrix of all Graces. These are the ever inherent strengths and gifts of the righteous orthodox reformation that is to follow his papacy, regardless of all his malevolent machinations to the contrary. Sancta Maria, ora pro nobis peccatoribus!

After all, the Holy Father, the Supreme Pontiff, holds only an elected monarchical office, not a tyrannical one, for the love of God should provoke all opposition to vile papal corruption, arrogance, and intrigue.  Grace and sanctity will finally defeat him.  Because the sanctification of souls is one of the true glories of Catholicism, therefore, confidence is to be placed in Jesus Christ and His Holy Church, not in the doings of any mere miscreant and (relatively) temporary popes.

The pain and suffering caused among many of the faithful by His Holiness, therefore, is not endured just in vain, for provision for salvation is among the greatest boasts and proofs of the truth of Catholicism.3   And, one must logically come to see, in the end, that the true struggle against the Pope is not just some arcane quibbling or “scholastic” sophistry over dogmas, doctrines, liturgy, etc.; it is, through perceiving with spiritual clarity and moral concision, both a surely full-scale and unmitigated metaphysical combat involving the hate-filled forces of Hell.

Nothing less is, thus, being considered regarding the extreme importance of this ecclesiastical civil war that has, in fact, provoked a genuine schism, though few dare so say publicly.4

Verily, of course, there have been good, bad, and even some indifferent popes. Complacency, however, is not being called for here, rather, a thoughtful and reflective appreciation for the entire history of the Church and how it has incredibly survived many, many threats, both internal and external in nature, over many centuries.

But, of course, fasting and saying rosaries are both still needed for combating the great evil ever setting in upon humanity; and yet, faith in Christ should always yield a proper kind of optimism in the midst of such heartbreaking malevolence, as is truly coming from the Vatican itself.

After all, if some average person would have been told, in about the year 60 AD, that the Apostles, some apparent nobodies, would so be the initial and actual vanguard of about 1 billion followers in the world, that person would have, surely, laughed very heartily and would have been also, of course, totally wrong at the same time. Some Great Lion of the Faith will lead the worthy war against blatant heterodoxy and evil heretical teachings.

So, fallen creatures ought to perceive that Jesus the Christ is always the true light of the world. Gloria Patri, et Filio, et Spiritui Sancto: Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.

 Athanasius contra mundum!





4.) Unfortunately, very few high prelates are willing to publicly take on this corrupt theologaster, who grossly toys with many supremely venerable Church teachings, having no pious respect whatsoever for established tradition, custom, or prescription.  He has a radical social engineer’s Benthamite regard for the past history of the Church, as if it is all just a tediously boring and hoary presence needing major acts of innovation and Protestantizing to the nth degree, whenever he thinks it necessary, of course.


Romano Amerio, Iota Unum: A Study of Changes in the Catholic Church in the Twentieth Century

St. Thomas Aquinas, Summa Theologica

Catechism of the Council of Trent

W. Crocker III, Triumph: The Power and the Glory of the Catholic Church, a 2,000-Year History

Heinrich Denzinger-Peter Hunermann, Enchiridion Symbolorum: A Compendium of Creeds, Definitions, and Declarations of the Catholic Church

Pope Gregory XVI, Commissum Divinitus

Anthony J. Mioni (Editor), The Popes Against Modern Errors: 16 Papal Documents

Blessed John Henry Cardinal Newman, The Development of Christian Doctrine

Ludwig Ott, Fundamentals of Catholic Dogma

Blessed Pope Pius IX, The Syllabus of Errors

Pope St. Pius X, Catechism of Saint Pius X

___________ , Pascendi Dominici Gregis


Should there be any permanent records?

Should there be any permanent records?

By   Joseph Andrew Settanni

Historians of ancient civilizations, especially regarding the Greeks and Romans, tell the public that, e. g., only about 5% (or less) of created Greco-Roman literature has survived to the present time.  Many volumes and tomes of what Plato, Aristotle, Aristophanes, Cicero, Plutarch, Virgil, etc. wrote had not, in fact, been saved from various acts and instances of destruction for whatever reasons.

Untold thousands upon thousands of manuscripts have been simply lost permanently, in the tunnels of time, besides the so unfortunately repeated burnings done to, e. g., the ancient Alexandrian Library. Massive chunks of knowledge, as should be known by all educated people, have easily been lost to human history.

Thus, one perceives that there has necessarily come about an extremely skewed or quite obviously distorted view or vision of the once extant classical production of all such Greco-Roman writing.  A relatively tiny portion of writing has usually be used by which to judge the assumed value of its intellectual greatness or, at least, literary productivity of which did not in fact, in the majority of instances, survive over the ages to any significant degree.  And, that phenomenological and existential fact is, of course, intellectually interesting, indeed.

The superficial presumption, which is not logically true, is that the best survived because it survived, and then this (supposedly) indicates that it is the best because, well, it had survived.  What?   Only a truly foolish person, if any, actually believes in such an oddly bold tautology.

In any event, civilization, of course, had survived and, moreover, regardless of the asserted loss of 95% of such recorded writing/information that had once existed in the now long-gone ancient world.  Knowledge of the Classical World, thus, was not fundamentally lost, for all the known substantial paucity of its very slim original documentary presence notwithstanding.

People of the modern and, now, postmodern world have decided to try to affect what may be called (when forced to admit it) an opposite “vice;” this is by seeking to nearly retain, whenever possible, 100% of what gets created as to human writing (or its equivalent), which is, as to the instance cited, declared to be permanent in its value.  Is this truly, nonetheless, really necessary for the both actual and verifiable progress or, perhaps, maintenance of civilization itself?1

After all, in historical point of fact, it took only about 5% to yet secure a basic and now lasting (and once highly and widely treasured in the West) knowledge of one phase of ancient human advancement, as was above noted.

In case it has not yet be easily noticed, this article is, therefore, dedicated to a radical bit of iconoclasm.  The provocative cognitive effort, through sustained argumentation, will be critically directed, however, not to arguing against all records retention, but to say that most and, perhaps, almost all records need not be ever kept permanently.  As will be radically argued, any other view is, ultimately, very superstitious and quite fetishistic.

This logically includes, moreover, almost all kinds of data/files/records thought or said to be vitally essential as to information content.  A many-pronged attack will be given, therefore, firmly against what are typically designated as being permanent records.

The Fetishism of Permanent qua Records

Today, literally, trillions upon trillions of documents and records series were, are, and will be declared to be of permanent value. Is this sensible?   Is this realistic?   Is this fetishistic?  The answers, if one wishes to know, are said here to be: No, no, and definitely yes.

For instance, when a typical government bureaucrat or, perhaps, an elected official declares certain records to be permanent as to their expected legal retention, does that person know, fully and comprehensibly, what is then necessarily meant?   The honest answer, on average, is absolutely no.  And, many advancements in records technology, no matter how apparently remarkable, can only do so much.  But, must all so-called permanent records be kept permanently?  The question may, thus, seem to present an apparent conundrum.

For example, archival records are meant to be permanent; however, in pure archives theory, if the entire holdings of the US National Archives was reduced to a single microdot, DVD, or whatever media and if the paper or all other media holding the information were destroyed, then that microdot would then become the archives.  It is the information that counts most, not the mere media involved.  The media should not become an issue.

Let there be engagement in what Albert Einstein called a thought experiment.  What is being required, when put under a rigorous examination and logical analysis, by the designation of “permanent” can be neither realistically guaranteed nor permanently achieved.  Think about this: A permanent record/record series is to be (supposedly) kept, on whatever records media, permanently.  It is a document which retains its legal, administrative and historical value as to the information contained without any timeframe ever becoming applicable; it is said to be permanent as to its assumed value.

This means that the record (or whatever is equivalent) must be retained, literally, forever and ever more. Note: Not just a few hundred, a few thousand, or a few millenniums of time are to be logically involved.  And, this should be taken up as a challenge to the records and information management profession, for there is the desire to shake up the profession.  What, in particular, is being asseverated here?

Let the overt matter be made more perfectly clear.  Thus, it is being declared, whether consciously realized or not, that a particular designated document or groups of documents, then constituting a said record/record series, will be expected to be in demand for viewing many millions upon millions of years from now and, moreover, into an unknown perpetuity.  That is the so often unspoken reality to be properly connected to the existence of a permanent record; and, such a primal consideration or matter is, at a minimum, hardly insignificant.

People, either in the past or the ever fleeting present, have so determined that a document will be expected to be present millions of eons, epochs, from now.  It is, for public institutions, the official administrative record which is held by a government or public agency for an indefinite period of time. Is this consideration, however, viable and credible?

Think hard about that fact, a mind-staggering fact, of what a permanent record is to be as to its fullest existence, meaning it is to be held for future posterity and, moreover, to the nth time of posterity. Literally mind-boggling kinds of research requests are to be easily imagined.  How so?   Somebody (or, perhaps, an advanced robot) or any presumably still sensate being available, e. g., in the year 1,000,000,000 AD will want (desperately?) to see a copy of John Doe of Oshkosh, WI’s birth certificate.  Really?  Can this be confidently asserted as being undeniably true?

Or, hordes of people or at least sensate beings, in, say, the year 3535, will so urgently demand to see such things as the permanent city council minutes of [using fictitious names] Pukesvilleton, VT or Bittersicky, OH; one must believe, in addition, that typical requests will come, in the year 6565, for anxiously seeing the 1890 Annual State Budgets of Kentucky, Vermont, or New Hampshire;  in the much later year of, perhaps, 9595, it will be seen as just completely indispensable to carefully look at the full list of all registered 1902 mortgages for Montana or, say, Wisconsin, of course.

Really? Is all this easily set within the average realm of rationally cogent expectations?  Many kinds of perplexing imponderables, perhaps fathomless in nature, do become highly problematic, to say the least.  Realistically speaking, in a world where entire mountains, over the ages, can crumble into dust, how actually permanent, in fact, is permanent?   One may be, thus, reasonably skeptical.2

Under much present law and typical practices, nothing less, however, is being normally expected, of course.  If a sensate and presumably intelligent reader, however, has not begun to choke at this thought, then it is a sign of a case of plausible proof of brain death.  It is so highly unrealistic and plainly absurd to think that the vast majority of records typically now deemed permanent will, in fact, be assuredly kept and properly conserved, as to their information, for many untold eons or ages of time.  And, will be then fully accessible (readable), of course.

Intelligent people ought, logically, to question quite seriously the true suitability of a permanent designation for types or categories of records. Time limits of some apposite kind ought to be rationally imposed upon any genuine effort to properly retain such documentation thought to be vitally useful for future generations, meaning, in particular, the majority of such records (e. g., 90% of them).   Are the vast majority, the predominant bulk, of such records truly worthy of being held for what is assumed to be eternity, since nothing less is actually being implied by having been chosen for the special category of permanent records qua information and as perpetually maintained, somehow or other?

Noetic phenomenology comes into play here as to multiplicitous unknowns involved, both existentially and experientially understood, concerning seen considerations of knowledge tectonics, logistics, engineering, and management.  What most people today may genuinely consider to be absolutely vital or tremendously essential information, critical for sustaining civilized life at all costs, may not be so thought needed by, e. g., the year 100,000 AD.

As is known, such things as science, technology, culture, language, knowledge content, etc. do change over vast (and sometimes shorter) periods of time, for the categorization of certain records for a literal perpetuity is, in fact, a plain canard.  Over a “mere” period of time of just, say, 1500 years, a speaker of Old English would have a really difficult time talking with a modern English speaker.

What might English, if it still exists, be like in about 10,000 or, perhaps, 50,000 years?   It might be then as fundamentally indecipherable as, in fact, were Egyptian hieroglyphics before the coming of Jean-François Champollion and the congenially trilingual Rosetta Stone.   At the very least, therefore, some great profundity of careful and coherent thought is or should be involved here.  How so?

Otherwise, critically speaking, it is sheer nonsense and blatant haughtiness to so assume that mere imperfect mortals can definitively know, with an absolute and fixed certainty, what some (presumably) intelligent beings will want to have documentary access to some thousands, hundreds of thousands, or, perhaps, millions of years from now.  Nothing less is implied by the retaining of supposedly perpetual records.  Get real!

Only some currently unknown and presently incredible technological advance, well past any contemporary ranges of knowledge, could so conceivably overcome the perceived barriers toward successfully achieving truly perpetual ways and means of recording information, toward the explicitly demanded timescale of (what is to exist as) a realizable pragmatic infinity.  Can such an effort at selected records retention be that truly reasonable, that fairly sensible?

This surely is, at a minimum, neither rationally tenable nor practically possible, as to a true cognizant achievement, thus, seeking a direct empirical realization in fact.  Exorbitant and untenable expectations, in this regard, are much like betting all one’s chips on the supposed equivalent of finding massive quantities of the Dead Sea Scrolls, literally, untold epochs from now.  Doesn’t an alternative exist, one which can much more fairly meet the vast existential, experiential, empirical, conditional, and phenomenological logistics and realities involved?

A reasonable suggestion here is given, which is considered to be much more suitable and fairly practical, is to then chronically divide “permanent” records into at least three basic and broad analytical categories yet possessing defined characteristics.

The lowest type of priority can be temporarily long-term records of, say, 100 to 1,000 years maximum (at least 70% of them); the next could be 1,001 to 10,000 years maximum (20% of them); and anything set above 10,000 years to be specially guarded, highly protected, and exceptionally media-conversion managed in an exceptional attempt for seeking a hopeful perpetuity (10%) of the information involved.  And yet, admittedly, this last effort would be the most difficult of attainment, if ever substantially attempted.  Such clear specifications qua designations would, thus, help to significantly give, nonetheless, both a more concrete meaning and manifest definition to the designation of permanent.

There can be thinking pertaining to documents that is structured, in a divided manner, on the suggested: 1.) short-term range of retention, 2.) the intermediate range, and 3.) the long-term, preservation-focused effort directed unto forever, as various resources might permit, of course.   Limited human and other such practical resources can then be primarily focused upon the presumably and absolutely vital 10% of records deemed truly worthy of such a literally monumental exertion on such truly hyper-supportive retention versus the other two relatively lesser records categories.3

Right now, the practice or intention of keeping untold trillions upon trillions of records, without the above rational categorization and discrimination scheme, as if they all are just totally and intrinsically worthy to exist seemingly everlastingly, meaning held in some media format(s) eternally, is axiomatically absurd, in a quite fundamental sense, to the nth degree.

And yet, this is, in fact, exactly the current, empirical, legal, and actual reality that exists in the known world of permanent recordkeeping. Thus, a cognizant appeal to correct sanity and solid rationality, mental coherence and logical perspicuity, must be properly called here into formal existence, in the face of this obviously ridiculous and simply untenable situation.4

Factually speaking, it can be easily guessed that the vast majority of what has been/will be denominated as permanent will not, in fact, be retained permanently.   Nor, moreover, can anyone really successfully guarantee such an outcome.  The suggestion of this article is that a clear reality check is rightly requisite and reasonably demanded by the limits ranged against the expected outcome of retaining certain records in an assumed kind of retention perpetuity.

More care and concern, attention and consideration, is needed that allows for a greater degree of sustained cognitive reflection; this is, surely, before seeking to imagine that certain records deserve a kind of absolute retention, whether admitted or not, seeking an assumed form of eternity for permanent records.  How substantively plausible and sensible, therefore, can this really be?  Can such an effort at informational “perpetualism” be achieved?   Or, is it, in the end, simply utopian?

Thoughtful reflection can be made upon those many societies and entire civilizations that may have thought of themselves, their buildings, their documents as having some sort of an eternal reality, as with, e. g., Rome being called the Eternal City.  Permanence has not been, in fact, the truly central feature of human constructs, inclusive of whole cultures, societies, and civilizations, so how can mere records as artifacts be thought to be of acquiring a permanent nature?

In hard terms of historical realism, meaning after about 1,000 or 10,000 years or so, about 90% of such artifacts are lucky not to have just become some kind or other of merely accumulated debris long, long ago.  After all, even the truly largest pyramids of Egypt, if given enough time, would be very fortunate not to have simply turned into dust.5

Any optimism, therefore, clearly works against the hard Law of Entropy; a pessimistic viewpoint about such things is, therefore, realistically much more justified than not.  A vast list of imponderables must, logically, impinge critically upon vagrant or other calculations of the possibility of substantial hordes of deemed essential records being so successfully retained, professionally maintained, and appropriately conserved for, quite literally, many unknown spans of time.  How reasonably tenable, rationally plausible, is all that?

Perhaps, as favored by this article, a compromise point of view may assist at the wanted effort to perceive ways to keep some records for the longest period, meaning being of both practical and possible of attainment as such.  The idea that certain types of information are meant to last forever is, in its essence, presumptuous nonsense to the nth degree because all materials things disintegrate or decay over long enough periods of time.

If surely gigantic mountains cannot really last into perpetuity, how then can any mere pieces of paper, microfilms, digital tapes, or digital discs? Realism must, logically, come to intelligently refute the aforementioned fetishism surrounding the existing notion of permanent records.  Why, however, can this be logically said?

This is because the pivotal factor of time ought to help illustrate the (unintended?) fraud involved.  There is the amazing supposition, based entirely upon hope that what got designated in 2018 as a permanent record will be needed in, say, the year 100,000, which is still simply quite a presumption.  No actual knowledge, therefore, can ever viably exist by which to definitively know that this hope, as a planted axiom, will be proven to be a, thus, genuine fact in that now far, far distant time period, set so well beyond any mere human’s entire lifetime.

The ever-fleeting present becomes rapidly the past, while people so act assuming that there is a future for a past to build upon, through what had been once the then present actions, within terrestrial time and space; nonetheless, retaining certain files/data/records in an assumed perpetuity is only based, as was noted, upon hope, which is substantially fraudulent. Why?

There are no truly absolute guarantees that could be confidently rendered, by which one can just so assuredly know, that a fairly sensate (and presumably intelligent) being will thoughtfully regard some documents from 2018 as being vital for civilized life or, perhaps, at least some really needful knowledge, in the year 100,000.  It can only be possibly hoped at best, not at all known, for any absolute certainty.6


The solid recommendation made, in this article, to reasonably subdivide the “permanent” category into more manageable empirical chunks of reality should assist greatly with present and future recordkeeping/retention practices.  Furthermore, technology, in addition, has its limits when it approaches the rather coldly deranged embrace of the present insanity of permanent records retention practices; these are, in effect, seen hurtling into now untold periods of projected time, with perpetual records no less, reaching toward eternity itself.

The current alternative is asinine and, moreover, evidently impossible concerning its inherent inability to be physically sustainable, financially practical, humanly conceivable, and rationally deliverable, meaning as to the appropriate retaining of so-called permanent records for presumed, extremely lengthy, archival-historical storage.

Any attempt to simply keep an X number of records, in perpetuity, is not a rational proposition in and of itself, though an effort to try to possibly retain some selected information in an ongoing manner, through various media transitions over projected time periods, could be tried (with difficulty no doubt), as was above stated.  A both sensible and more practical records preservation effort, for the selected 10%, can be reasonably attempted, though fully knowing it will always be problematic at best.



  1.  This may raise the interesting issue of why mere mortal creatures seek to somehow or other immortalize their artifacts (in this case records) by thinking that they can designate things to be retained permanently on the face of this planet.  Is it for the supposed attempted “apotheosis” of civil society, as to a manifestation of it seen in printed or written documents, as is so put on various media?

Basically ephemeral, existentially transient, beings have haughtily taken it upon themselves to, thus, glorify their scripted intelligence qua records media relics for many, many assumed eons to come.  This ludicrous effort is laughable, besides being inherently pathetic.  It is an effort at a senseless kind of inverse proportion simply gone insane: simply mortal creatures seek to create an ersatz immortality for their mere documentary remains seeking a supposed, future enshrined antiquity.

And, moreover, few there are who do dare to ever seriously question this tremendous insanity and, by definition, disproportionate hubris of just finite animated creatures.   Records have been, over many centuries, subject to fires, floods, and a various assortment of other natural and manmade disasters.  How can anyone then rationally guarantee, therefore, that certain “permanent” records/records series will, in fact, be available many (unknown) millenniums from now?

  1. When dealing with ever presumably great magnitudes of time, how could anyone truly, meaning rationally, calculate fully the literally heterogeneous conglomeration of incalculable estimations needed by which one could formulate a desired research or investigative outcome to occur epochs from the present time?  If that person’s head does not figuratively start to spin, then such a being is, of course, either a liar or just a plain fool (though, perhaps, both).
  2. Yes, it is freely conceded that the chosen chronological date sets are arbitrary and that the percentages would seem as equally capricious in their own choices. But, however, is not simply assuming the designation of permanent to be realistic, when applied to many trillions of documents or records series, just as fundamentally arbitrary or capricious?

The proposal, set in this text, is the basic effort to apply some proper degree of fair rationality versus the blatant insanity of seeking the immortalizing of these human artifacts, all for untold periods of time, aiming toward an unknown infinity.  Get real!   Advocacy of this article’s point of view is, therefore, being here suggested as something that serious records and information managers should at least consider; otherwise, a major lack of professional seriousness and dedication can, it seems, be rightly suspected.

  1. The State of Texas, as just one political example, includes 254 counties at present.  It could be said that, since the well over 200 counties are actually in existence as of the year 2018, there must be a certain amount of historical redundancy to the intended keeping of all the officially designated permanent records, meaning in at least some or, perhaps, many of those counties.

The thoroughgoing studious keeping of absolutely all such records/documents, supposedly forever, suggests an extreme degree of officiousness set well beyond reason. How might this be dealt with to some extent?   Objective criteria for records samplings, as set by the Texas State Library and Archives Commission, could be established by which historical redundancy can be reasonably avoided, though allowing for certain notable exceptions to the sampling rule, e. g., when rationally thought needed, of course.

This would help to allow local governments to better concentrate their limited resources to trying to intelligently save critically selected records series or documents in a substantially improved manner by refocusing efforts at preservation of the information itself, regarding of the media involved.  Additionally, the taxpayers would benefit, of course.   Overall, this would be a rather pleasant inducement toward the respect for sanity that is often lacking, when it feels like everything, including the kitchen sink, gets declared to be a permanent record.

  1. Only some presently unknown or, perhaps, inconceivable futuristic scenario could provide the currently nonexistent solution to this monumental problem; the author of this article claims no clairvoyance as to possible future developments that can absolutely guarantee, in this order, the obvious, integral, and inherent permanent records media demands of 1.) Indestructability, 2.) Universalized accessibility and 3.) Permissible transmitability if/when needed.

Nothing less, therefore, has to be logically and rationally expected from information sources qua records to actually, factually, be then somehow or other retained in an assumed future perpetuity toward, admittedly, an unknown future time.  It is, indeed, quite a tall order for consideration.  Currently, at the least, much of what is being permanently saved will turn out to be, literally, just many mountains of junk.

6.   And, if about 5% of pre-22nd century information survives, perhaps, to the year 100,000, will it be then pronounced as having been the best of what had survived, as with the ancient Classical Literature example?   One wonders.



[This brief compilation below is only meant to illustrate that the matter of permanent records is, in fact, treated with all seriousness.]…/Are_Permanent_records_really_kept_forever_25…/initiatives/files/permanent-records.pdf…/record-keeping/docs/Permanent_Record_…/Preparation_of_Records_for_Transfer…… GUIDELINES FOR THE PERMANENT RETENTION OF RECORDS BY WISCONSIN STATE AGENCIES-Adopted By the Public Records Board-November 2001

Centennial of Our Lady of Fátima’s Appearance: Somber Reflections

Centennial of Our Lady of Fátima’s Appearance: Somber Reflections

By   Joseph Andrew Settanni

Yes, it will be, if no great 100th Anniversary signs and wonders appear, a time of enormous sinfulness and blasphemous doubt of the truths of the Roman Catholic Faith, regardless of there having been three shepherd children visited six times by the Holy Mother of God, every 13th of the month, May through October of 1917.

Too many millions have become unfortunately dependent upon the debatable need for seeking enormous auguries and divinations contrary to true faith, to the principles of authentic religion, versus ignorant superstition. How so?

Both in May and October of 2017, the hundredth year commemorations of the very certainly forever extraordinary events at Fátima, Portugal will be the dramatic scene of tremendous expectations and extravagant anticipations, elaborate hopes and fantastic imaginings, in the minds of millions both there and, literally, around the world.   This year is expected to be eventful, to say the least.

But, will millions of Roman Catholics end up, perhaps, questioning or doubting their religion, meaning if highly special “somethings” – equivalent to wonderful Hollywood epics – do not occur, either in May or October of this year?   Time will tell.

The Fátima Miracle Industry, Inc.

A recent search online, on Bing browser alone, showed 40,800,000 hits for: Fátima Centennial 2017. Obviously, to say that there is a great deal of contemporary interest in this subject would be an understatement.  Thousands of websites and blogs are, of course, seriously devoted to this theme.

Given the amazing nature of what had occurred, a hundred years ago, involving the Miracle of the Sun, it would be fairly inevitable that such natural (and supernatural) interest would be exhibited, with such a massive display of communicational devotion, to this rather important topic.  The Shrine of Our Lady Fatima is just 70 miles north of Lisbon and is undoubtedly one of most famous and heralded pilgrimage sites in the whole world. Each year, there are about four million people who regularly go to see the shrine, museums, and historic sites at and around that location.  It is assumed that a record crowd will gather, logically, for this centenary year.

Modern Fátima, according to many of those who have visited it, exists now as a typical, tawdry tourist trap. No doubt the tourists, for the once-in-a-lifetime 100th Anniversary, are going to be milked for all they have, or even more so, if the eager and prolific venders typically have their materialistic way.  Expectations are now reaching, figuratively, several miles high this year; and, there are many reasons, given below, for that quite significant situation.

Turmoil, chaos, mayhem, confusion, disorder, and often bold anarchy itself in the world seems at a mighty fever pitch, Moslems are willfully invading Europe, in the millions, with no end in sight; many wars on earth tend to seem interminable, especially when fought by the United States of America.  And, all that, one could add, is only just some parts of the troubles existing.

Pope Francis no less has been denounced publicly as both either a heretic or a vile apostate, the Church is in a tremendously severe crisis that appears to many as being simply permanent; rampant sodomy, pornography, pedophilia, bestiality, etc. are now just daily realities seeking normalization and, thus, total societal, cultural, and moral acceptance as well. In short, it is a world truly ripe and needful of a salvific miracle. The Satanic triumph of modernity, of secularization, has left many begging for God’s mercy.  (But, would an unexpected miracle be found acceptable?)

Millions are, therefore, frantic and desperate, agitated and distressed, and looking for some true hope and some kind of deliverance from all those above cited and yet many more evils. Plaster saints, without a doubt, will be voluminously sold at Fátima at a premium, in set terms of the higher priced sales because of the now, unsurprisingly, elevated demand and aroused expectation, the spiritually-induced suspense; it is, for many, now at a fever pitch.

Of course, this basic sort of thing, as to commercialization, has truly gone on since at least the earliest medieval fairs.  Skepticism often grows in the fertile soil of disappointed credulity, for caution and sober thoughts are requisite for mature consideration and a decent reflection.  What is meant?

The word “tawdry” itself came from the St. Audrey (St. Ethelreda) Fair held in Ely, England; goods sold at this fair were notoriously cheap, quite common in quality, and, thus, gave rise to the expression ‘of St. Audry’, which was, later, simply abridged to tawdry.

One hopes, however, that Catholicism has little or, better yet, absolutely nothing to do with the many vile, unwanted shenanigans that will surely occur at Fátima this year. Literally, many tons of books, pamphlets, devotionals, holy cards, etc. have been/will be published revolving around or about, directly and indirectly, the Miracle of Our Lady of Fátima, no real doubt about that assertion.  But, the significantly heightened expectations, brought out by the coming Fátima apparition’s significant centennial, may yet be dashed.

What may be said?  This energized coruscation of minds and hearts, with hot emotions soaring to the far skies, is concerning what had occurred, somewhere near (or not excessively far from)  the location of what an online ad says is, “Just 400 metres from the Fátima Sanctuary, Cova da Iria Hotel offers air-conditioned rooms with free Wi-Fi and a private balcony.”  (There’s nothing quite like having one’s “revelations” experienced in some maximum comfort, you know.  See:

One hopes that the above-cited actual establishment is not endorsed by the local prelate, but who really knows these days?   Reports, nonetheless, have it that Fátima has been substantially “desacralized” in main terms of what could be considered to be its both commercialization and secularization of functional intent, especially since the late 1960s and the baleful results of Vatican II.

Regardless of all the above discussion, the matter is still the subject of private revelation, not of the integral and central beliefs of Roman Catholicism.  This fact should be, thus, kept properly in mind for maintaining thinking on this issue within that appropriate perspective.

Indeed, the subject itself, of course, is of legitimate importance, though not all of the materially weighty stuff that has been, for better or worse, connected to it, or, usually, for worse, one sadly suspects.  It usually takes some expertise, much knowledge, to separate the gold from the dross of all that has been said, written, and tangentially speculated about as to its meaning.  And, the right exercise of a calm prudence may be wisely recommended.

Nonetheless, the eyes of a suffering world, an oppressed humanity, are urgently turning toward Fátima in expectation of something absolutely marvelous that will either shake up the world for the good or, perhaps, just destroy it completely.  Why are things, in the minds of vast hordes of people in the world, heading toward such a boiling point of high emotional tension and vitalized anticipation?   It is certainly because of the ever increasing, century-long impact by now of a private revelation, of course.

Catholicism v. Private Revelation

Some theology is vitally needed here. However venerable a private revelation may be, it is still not held as being dogmatic unless and until it has been declared officially to be a de fide matter that would then spiritually, morally, and intellectually force its acceptance as fully binding upon all loyal, faithful, and practicing Roman Catholics.

Then, it so becomes held an infallible teaching (meaning something set that should not ever be doubted) of Holy Mother Church, for the impious denying of even one single dogma puts all of the Catholic dogmas into question, as to the clear, inherent logic involved.

For example, way back in the mid-19th century, Great Britain’s Lord Acton had once vociferously denounced the notion of papal infallibility; this was up until it was declared ex cathedra (from the Chair of St. Peter) an actual dogma of the Faith, then afterwards he maintained his silence, with the presumption that silence gives consent.  It is an apt illustration of truly proper Catholic behavior as to a proclaimed dogma of the Faith; it should, moreover, never be otherwise.

Of course, the well-documented, witnessed, and verified Miracle of the Sun added considerable validity and cogency to this private revelation, and the Church has publicly endorsed respect for Our Lady of Fátima as having truly been a genuine apparition; this is totally unlike, e. g., the very specious and nastily spurious so-called Lady of Medjugorje, for idolatry is to be always avoided and rejected as immoral.

Nonetheless, the absolute bottom line is that whether or not anything does or does not happen at Fátima this year ought not to ever be any kind of a qualifying determinant or basis of one’s Catholic faith. That would be entirely absurd; more than that, it could be highly sinful if it should lead to apostasy or (an increased) skepticism or doubt of the Catholic religion.

Remember the words of Christ. Jesus said to him: “Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed.”   Catholics are required to believe in things that can be both seen and not seen.  The excitements of private revelations need to be prudently judged, cautiously investigated, and sagaciously examined as to those qualities that do rightly submit to orthodox cognition in theology, careful logic, and human reason, not irrationality.

Sadly, if things do not go at Fátima, in May or October, the way that millions seem to think they ought to go, those millions, it is assumed, will be surely disappointed in Our Lady of Fátima; this is because they may expect to see fantastic, wondrous, or, perhaps, some spectacular signs and wonders or, at the very least, some kinds of special auguries sent or made for the faithful.

But, the exact place of this 1917 appearance of Our Lady is not to be thought of as just a mere carnival sideshow. The  Fátima believers, however, may be unpleasantly frustrated or, perhaps, terribly exasperated by not seeing much or more of what they may hope that they might see.  But, do they have their true faith in Christ and His Holy Catholic Church, or is it just a “faith” in their peculiar kind of crippled or limited faith that must be, somehow or other, sustained by what they can or, one presumes, do wish to see? This is, thus, so greatly problematic.

Many Fátima-centered believers may, in fact, have a very weak or tenuous faith not worthy of the sacred name of religion but is just merely instead, upon close analysis and examination, superstition alone acting as if it is religion.  A genuine Catholic will believe, without any real question, that Jesus is genuinely the Christ and that the Blessed Virgin Mary is the Mediatrix of All Graces, regardless, e. g., of what may or may not be seen at the Cova da Iria this year.

If a great miracle or several occur in either May or October, then fine and good. If not, then fine and good.  Christians, especially Catholics, are supposed to pray that the Will of God is done, no matter what.  Either way of what may or may not happen should be equally regarded as being consonant with Divine Providence, not vain human wishes, hopes, or aspirations for many magnificent signs or wonders, perhaps, beheld across the wide glorious skies.

Fátima should not be made a litmus test of one’s Catholicism. Faith, true belief, ought to be based upon solid reasons and knowledge, not emotional inclinations or mere feelings.  If the world, for instance, does not end next month or in October, this should not diminish belief in the Faith of Our Fathers; this is as if any events or the lack thereof, in a place in Portugal, should determine all possible future cognizance of human and/or spiritual reality thereafter or forever more to infinity.

God deems to send people what they need for their salvation, not what they think they may deserve or possibly could use. What may be wisely sent could be a sign of contradiction, as is the Sign of the Cross, especially in the warped minds of secularists.

There could be experienced a silence, as with a silent contempt by God, for the thoroughly obnoxious sinfulness of secularism and apostasy existing on a truly gargantuan scale. That would not, one suspects, please the masses of people seeking something much different, something more spiritually exhilarating and marvelous to behold, an epic revelation.

There may be rudely given to the people at Fátima, for instance, an admonishment concerning the need for repentance, done on a massive scale of profound endeavor, in requisite reparation to God, for the aforementioned severely heinous and blasphemous secularization of the world that has so shamefully occurred. Such a spiritual rebuke ought to be fully accepted.

Of course, this might not be so highly appreciated by many of the Fátima believers, especially those hoping for some genuine moment of religious exaltation or a rare spiritual high, the true experience of a lifetime, a (supposedly) mightily superior instance of “quality time.” Neither of those expectations, however, might occur.

Some have speculated, e. g., that the Devil was given just one hundred years from 1917 to do all the horrid mischief possible toward the spiritual destruction of humanity and that a time of retribution is then to occur against Satan.

However, such types of definitive “predictions” or pronouncements ought to be critically held in the realm of mere speculation, until such time as they may be sufficiently verified by unfolding events. Otherwise, various degrees of disillusion and disappointment are probably to occur for many folks, awaiting the equivalent of something like Moses at Mount Sinai.

But, what are people really expecting?   If they leave, after May or especially after October, with only a greatly deflated experience, should nothing much occur there of a manifestly spectacular nature, meaning of an anticipated enormous magnitude, what would that then empirically say of the (rather poor) quality of the Catholic faith of these Fátima believers?

Fátima may not necessarily be the begin all or end all of all things. Events in the future, or the probable lack thereof, will prove the truth of what may be known.  All else may be just pure speculation, not any expression of absolute certainty.   Miracle or no miracle this year, Jesus is still the Christ, the only Son of the living God, as is made known by Catholicism. Certainty ought to logically preclude apparent speculation no matter how pious it may possibly seem.

What this particular situation, making it religiously historic for 2017, may surprisingly reveal is the test of whether or not the faith of Fátima is to be held as being properly congruent with the Roman Catholic Faith.  And, this is surely the ever greatest consideration or question involved in this entire matter.

Many non-Catholic Christians, also, are looking eagerly toward that place in Portugal to actually see if anything happens on this particular set anniversary. Something may occur.  Perhaps so, perhaps not.  However, a belief in a private revelation, no matter how seemingly venerable, is still not any Catholic requirement for the salvation of one’s soul.  And, this is true.

One sadly suspects, it seems, that the equivalent of a Hollywood epic is to be, thus, supposedly experienced for real either in, around, or somewhere or somewhat near the famous Cova da Iria this year.   But, perhaps not.  Signs and wonders, moreover, ought not to constitute the definitive basis of any religion as a whole, for true religion is not any sort of vile superstition.

Extravagant expectations of magnificent types of spiritually-directed glorification may prove too excess, if that must be the assumed result of a pilgrimage to this particular place on the Iberian Peninsula.  That would be, therefore, so terribly ludicrous beyond measure, to say the least. Catholicism, moreover, should or ought to mean much more than an idiosyncratic, limited, or, in fact, any extremely Fátima-centric worldview.  In short, it should not matter if absolutely nothing at all significantly spectacular or really remarkable happens there.  Why?

God still reigns in Heaven, Divine Providence governs all. Praise the Lord’s Holy Name forever.  Honor and love the Roman Catholic Church, the Blessed Virgin Mary, and Jesus Christ forever.  This is all substantially part of Catholicism, the true Faith.


The Centennial of Our Lady of Fátima should not, therefore, be ever hyped beyond all rational thought. Should a prodigious apparition or incredible event improbably engulf those at the Cova da Iria, let it be positively related to any cognate elements or orthodox teachings of the Catholic Faith, not otherwise.  St. Thomas Aquinas and the Scholastics would have agreed.

But, alternatively, if absolutely nothing ever happens in May or October, there should be no gnashing of teeth or uproar of substantial indignation against Holy Mary the Mother of God.  True faith, thus, always so rightly precludes such certainly gross nonsense and, furthermore, appropriately denounces it as being just contemptible and condemnable superstition, which it definitely is.

In confirmation and reiteration, one should, thus, repeat the wise words, spoken by Jesus, and interestingly directed toward St. John the Baptist: “What did you go out into the desert to see? A reed swaying in the breeze?  No! Then what did you go out to see?  A man dressed in fine clothes?  Look, those who go in magnificent clothes and live luxuriously are to be found at royal courts!”

In the preceding New Testament citation, Christ was stressing realism.  Making an Idol out of Fátima, by rejecting a realistic orthodox perspective, is to be completely and unquestionably condemned.  A chastisement would, therefore, be much better.

For those who may go to the actual location of the Miracle of the Sun and may see only mere reeds “swaying in the breeze,” the religious hope, therefore, is that they will not then become sinfully idolatrous by making the worship greater than God.  Ora pro nobis peccatoribus, Sancta Maria, Mater Dei! 

Athanasius contra mundum!

Pope Francis: The Degenerate neo-Pelagian Pontiff Exalting Himself

Pope Francis: The Degenerate neo-Pelagian Pontiff Exalting Himself

But, is it really worth the price of the ecclesiastical civil war called schism?

By   Joseph Andrew Settanni

Admittedly, it is difficult trying to properly grasp the full nature of a pop culture figure who happens to be a widely known religious leader of many hundreds of millions of people, the presumed believers. Popularity, as a result, can often so obscure the true image of such a public figure, a dramatic character, who looms rather large upon the world stage.

As is known (or should be), Francis, an egoist, is the first pope of his kind by being a Jesuit pope and coming from Latin America, from the Southern Hemisphere, and the first non-European Vicar of Christ since the days of that Syrian Pope Gregory III who had reigned from 731 to 741 AD.   His unique nature inordinately bolsters his expansive pride of self and disproportionate sense of historical importance, besides, e. g., existential or phenomenological considerations as to the Papacy itself.

Necessarily, misjudgments are, on average, not just simply possible but fairly predictable as a direct consequence of not fully appreciating and seriously analyzing the weighty reality of the person being confronted, intellectually and otherwise. The indicative matter to be most clearly and significantly focused upon concerns what appears to be a totally neglected issue, namely, the great horror of degeneracy, both theological and religious being here entirely inclusive.  How is this critically meant?

A Frightening Sight to Behold: Medusa

Most (deficient) analyses of the current Vicar of Christ either wish to charge him with some degrees of Communist influence or, alternately, deny fundamentally such influence. Both miss the deeper reality, the true moral ugliness, involved.  The man is a confirmed heretic, not just a neo-Marxist.  The best way, thus, to intellectually and honestly approach Francis is to understand that his central religious view is a neo-Pelagian one, and it has had negative consequences; this is meaning as to the ultimate heresy he so prefers, while it is true, in addition, that he has congenially embraced other heresies as well no doubt.

In brief, the original heresy goes back to its basis in Pelagianism; in essence, it is the haughty denial of the pernicious results of the existence of Original Sin, though other features were, of course, attendant to the theologically radical, heterodox, thinking of the heretic priest Pelagius (354 – 420 AD).   This British troublemaker, also called a moralist, had made a name for himself in Rome with his God-defiant thinking seen in his so terribly perverse soteriological speculations, especially that Jesus Christ was not really important concerning salvation.

He openly rejected the Augustinian idea of predestination and, instead, declared adamantly in favor of an absolutist version of the doctrine of free will.  People, he preached, can simply attain their salvation by, in effect, pulling themselves up by their bootstraps, the exaltation of the self. Pelagius had totally denied the need for the requirement of divine aid, meaning grace, in the performance of any good works.

Human nature was not, therefore, ever corrupted by Original Sin and, thus, people could, by their mere will, fulfill the entire law of moral conduct and attain spiritual perfection, moreover, without any need for divine grace whatsoever. Metaphysical order, for Pelagius, was made basically superfluous as to the possibilities of Man, when the orthodox theocentric viewpoint is rejected in favor of a seemingly vibrant anthropocentricism.

The Pelagians, being obvious proto-Protestants, referred to Deuteronomy 24:16 in public affirmation of their obviously radical and scriptural position against fundamental Christianity.  Unsurprisingly, therefore, the Council of Carthage, recognizing a religious deviant when they clearly saw one, had so naturally declared him a heretic.  Thereafter, this Pelagian/heretical interpretation of the assumed doctrine of free will was then denominated as Pelagianism.

Among others, Calvinism and Arminianism, of course, are logically and necessarily related to the noted basic foundation of this rather pivotal ancient heresy attacking the very foundations of (orthodox) Christianity and, thus, creating a crisis.  Moral law, according to the Church, is meant to inform and strengthen the human conscience, not to be set at war against it as the modernists would so wrongly have it.

The Roman Catholic Church, for many centuries, was fortunately able to suppress Pelagianism, until its reification had occurred, at the infamous and notorious Second Vatican Council.   Ideological influences crept into the brains of the dedicated modernists at the Council, particularly the pernicious doctrines of Hegelianism as to thesis, antithesis, and synthesis, which relates back to philosophical nominalism in general, of course.

The ideologized version of the heresy is seen in neo-Pelagianism, which was sustained and reinforced by Hegelianism, and was so willingly embraced by the future Pope Francis who had imbibed freely in the Spirit of Vatican II way back in the mid-1960s.  Thus, he is, quite manifestly for those who presciently know, a neo-Pelagian Pope who seeks to reconstruct the Church into an image more suitable to his personal deviant wishes and heterodox opinions, regardless of the highly sorrowful cost to religious purity and theological sanctity.  This needs to be firmly accepted as being true, otherwise, misinterpretations will logically occur.

Almost all commentators on the Holy Pontiff, however, do not know this very vital fact as to the correct interpretation, understanding, and comprehension of this current Bishop of Rome.  It is, in this sense, quite superficial to just label him either a “Marxist” or “neo-Marxist” and to move on to other matters.  This is too simplistic, as is, also, the bold denial of his often noted Communist leanings.

While it is surely true that he is an overt supporter of neo-Marxist Liberation Theology, with all of its own implications and ramifications attendant thereto, yet, that realization stops far short of the much deeper roots of the truly radical-heretical thinking and cognate prejudices that do directively guide his (perverse) thoughts, words, and actions.

After all, one can insightfully perceive that it is not any “Communism” that provokes his sympathies toward embracing aspects of Lutheranism for the Quincentennial of the Protestant Revolution, rather, he is strongly attracted to the Pelagian elements within Lutheranism.  This refers to the Lutheran denial that good works are necessary for salvation, thus, axiomatically also excluding any need for divine grace connected to such works.

Pope Francis, logically, has an ideological and strong spiritual affinity for many heresies to the cognate extent that they may have their (destructive) roots in Pelagianism, which all fully reinforces his great and observed hatred of Roman Catholic theological orthodoxy.  One can see that immanentism, that vain attack upon being defined by metaphysical order, subtly undergirds the thinking elaborated that celebrates nominalism, by obliterating objectivity in moral and other questions; and so, this is to be evilly done through wrongly seeking to “creatively” illegitimate dogmatic ecclesial knowledge, which is yet preeminently demonic in its covert aspirations, of course.

Nothing less, sad to say here, is now being immorally attempted forcefully by this quite miscreant Holy Father and those worldly-minded ecclesiastics allied to him who are most certainly secular-oriented accommodationists, Protestant-minded appeasers.  Thus, as Christopher Ferrara would probably agree, have no doubt that significantly much worse is yet to come that will go well beyond mere indifferentism or latitudinarianism.

Modernism, as was rightly condemned by Pope St. Pius X, will now see its particular dangerous fruition, through a neo-Pelagian orientation toward the Church’s religious activities, based upon a demonically perverted theology having a sinister backwards form of reasoning.  Millions of more souls, as a result, are to have a merrier way of going to Hell, through such immoral efforts, done in the name of good intentions and, also, having a relativist regard for redefined “charity, mercy, and compassion,” of course.

The sagacious ability to keenly perceive these highly significant matters clearly and immediately assists in increasing rapidly the profound cognizance highly requisite to properly analyzing various whys and wherefores involved in past, current, and future decision making by the Pope.   He is, e. g., never really acting in any supposedly fashionable obstreperous or, perhaps, oddly cantankerous manner by being willful as to suspect actions taken or words spoken; rather, this so quite crafty and cunning prelate is seeking to be deliberately heretical, not accidentally so.  One should see certain method in his madness.

There is a definite method to the wrongly assumed or often casually dismissed spontaneity of approach to issues that he very much favors and, therefore, pushes along ever fully athwart orthodox Catholic teachings and doctrines.  But, further instructive thought must be here rendered for clarification and substantiation of what actually needs to be ever intelligently noticed.

Failure to see this ugly reality of the perversely subversive mind of the octogenarian Pope Francis is, certainly, tantamount to absurdly believing that, in fact, he really doesn’t mean what he says or does, which is unquestionably not true.   Papa Bergoglio, thus, seeks to become a quite dedicated heresiarch as, indeed, was Martin Luther, one of his major religious-cultural heroes.

His neo-Pelagian cognition, the supposed touchstone of all valid truth, both guides and fortifies, directs and sustains, him in his ardent desire and effort to revolutionize Holy Mother Church in a Protestant manner.  This will, openly, be observed in his forcefully commendatory words and actions warmly and enthusiastically co-celebrating the Quincentennial of the Protestant Revolution, starting only initially with Lutheranism but, as will be easily seen, not ending there, of course.

The Vicar of Christ is going to imperiously demand, in various ways, that Catholicism more and more vigorously emulate and, thus, help warmly validate the so-called Reformed Religion; and, moreover, let no one naively doubt this plain and presented assertion of fact regarding this papal effort at subversion.

This evil effort is to be directed toward demonically undermining and subverting the Church while, one suspects, protesting that his “good intentions” are pure.   The nominalist cause of Protestantism is found worthy, in the eyes of Francis, who takes a syncretistic attitude toward various heresies, as if only mere semantics and not any vital moral substance divides Christians, as a result of the so-called Reformation, which is to be emulated vigorously.  What may be properly said?

All the Catholic martyrs loyal to the Counter-Reformation (or Roman Catholic Reformation) must be spinning in their graves by witnessing the many blasphemous and sacrilegious antics of this Argentinian high prelate.  The precious and holy blood of the martyrs can only adamantly curse the wicked neo-Pelagianism observed.

Pope Francis, thus, is to be rightly noted as a true champion and paladin of inherent wickedness, of consummate malevolence, aimed contemptuously and deliberately at the Catholic Faith, the Church established by Jesus Christ Himself.  Nothing less should be accounted as to the allied intention involved, in actively seeking to demonically subvert Catholicism, by its doctrinal and pastoral dissolution through the cunning practice of artful tergiversation and, in effect, the evident silence of consent.

Some members of the Roman hierarchy, possessing a distaste for heresy, have decided to go public and be the whistle blowers or dissenters from this neo-Protestant Revolution being foisted upon the Roman Catholic Church.   Although dissenters such as Christopher Ferrara or whistle blowers are normally, in the popular mind, supposed to be fairly honored and admired figures, the Pope wishes everyone to only hold these people in cold contempt.  There is exhibited not merely an unofficial rejection but a firm contempt for theological orthodoxy.

The popular image of a supposedly humble and meek Pope is false, when opposed to his own manifest imperious contempt, a notably prideful one, for those who do disagree vehemently with his extremist opinions, as is presented (by proxy) in such documents as Amoris Laetitia.  The mean spiritedness of the vile papal wrath is manifested in the strong climate of fear that exists in the Vatican created by his paranoia and vindictiveness reaching out to vilely infect the entire household of the See of the St. Peter.   With mockery, many do refer to him now as the Holy Father, who seeks to make pariahs out of those who theologically and religiously disagree with his “love” for heresy that surely brings him joy.

Submission to Amoris Laetitia is the latest litmus test being applied, by Jorge Mario Bergoglio, to all Catholics who are to affirm heretical beliefs for the sake of pleasing the intentions of Vatican policy and, of course, its chief occupant.  It is recognized, nonetheless, that judgment can become problematic when seeking to get to the complete justice of judgment concerning a papal reign and the person who is or was the Holy Pontiff.

The Vatican II pontiffs have nearly uniformly neglected their most central role of pastors of the universal Church by diluting orthodoxy such that the existent Catholicism had become incoherent, theologically and doctrinally, in the pursuit of popularity, adulation, praise, and overall fame.

What should have been the central theological focus of authoritatively and righteously affirming the eternal truths of the Catholic Faith to a largely often hostile and indifferent world ought, thus, to have been given the logical top priority; this is, need it be said, as to the everlastingly important mission of salvation; unfortunately, for the sake of the Sacred Body and Blood of Jesus Christ, it was not. This is not to deny, however, that much good had been, in fact, accomplished.

But, the annoying cultic papacies of John Paul II and Francis are diametrically opposite to the always fundamental centrality of the primary concerns and reality of what the Vatican is to represent to the world, not just what Catholicism is generally supposed to be proclaiming.

The popes of the post-Vatican II Era have been degenerates, in the correct epistemological sense meant by C. E. M. Joad, in that they had “lost the object” of what they, essentially, are ever to be about as to Catholic truth, not any quest for wide popularity certainly. How so?   They mainly neglected, as does the current holder of the Holy Office, to powerfully exercise their pastoral authority, from the Chair of St. Peter, to reverse mightily the ongoing dissolution of the Church’s teachings and mission.  Authority improperly exercised becomes corrupt, as power tends to corrupt, but the lack of using warranted (Catholic) power is degenerate, as is seen particularly in the theological and religious failure of the postconciliar popes to both forcefully and unequivocally defend, e. g., the Social Kingship of Jesus Christ in the world. Q. E. D.

Pope Francis, therefore, is quite obviously a nauseatingly degenerate neo-Pelagian Pontiff publicly and privately exalting himself in his obnoxious status as a papal cult figure. Such is an abusive and so unconscionable status absolutely unworthy of any true Servant of the Servants of Christ and, at the least, corrupts terribly the important fact that he is also the Holy Bishop of Rome of the Church Universal.

He is also an idolater in making the worship, meaning his desires qua theological opinions, greater than the God being worshipped; he has, thus, lost the object.  The very stiff attitude being displayed by the current Pontiff will surely, furthermore, lead to the horror of the ecclesiastical civil war called schism, if his intransigence remains vehement and defiant in the sinful cause of willful heterodoxy.  It is not just his paranoia being well noticed.

It is, moreover, a blasphemous and sacrilegious scandal of immense scope and magnitude that such a degenerate is, of course, simultaneously and necessarily the Vicar of Christ on earth. One can, legitimately and readily, say that it is appalling almost beyond description to sadly witness such a truly loathsome, vilely despicable, spectacle that makes even the tawdry and nasty reign of Pope Alexander VI (Borgia) look fairly respectable in contrast, for at least that surely unctuous, Renaissance scoundrel and reprobate was, in fact, still orthodox as to his theology.

Although it was a term once used several times by Michelangelo to harshly describe Pope Julius II, the designation of Francis as a “Medusa” is not really that far from the truth, if only people could come to a view of this cultic Pontiff; this is if ever freed from the typical seeing of him through rose-colored glasses, as is normally supplied by the popular media, his clerical supporters, and other such sycophants.

Because of his ethically and morally disreputable theological and religious opinions and advocacy, this Vicar of Christ is, without question, both a living horror and moral monster vilely parading around as an assumed exemplar of papal virtue and related righteousness; he is, in this 21st century, a rather frightening sight to behold, not a model bishop or holy prelate certainly.  But, it is still a major significant misjudgment to think, as almost all are wont to do, that the sheer or simple immorality involved is what principally propels the supposed seeming urgency for revolutionizing Church doctrines, in a devilishly backwards manner, through deviant pastoral practice.

Much more is related to this highly sinister effort that makes it not just nasty in its import but thoroughly insidious in its intended consequences and ramifications thereto. How so?   Few see very plainly that the modern dynamism of neo-Pelagianism is aided by the Nietzschean transvaluation of values.  By cleverly saying that the doctrines are to remain untouched and only practice is to be modified, Francis wishes, so to speak, to now pour new wine into old bottles, a neo-Protestantism, for better fooling people.

This is why, therefore, that the noted Nietzschean element should be keenly kept perceptively in mind; this is when rightly evaluating and intelligently considering the greater fuller context and so more comprehensive implications concerning the important matters discussed. The Holy Father’s paranoid religiosity ought not to excuse him or, always more importantly, his terrible errors of judgment.

The Response to Pope Francis

Most or, perhaps, almost all of the Church appears to be more or less sanguine about the basic direction toward which this Vicar of Christ wishes to lead the entire ecclesiastical body. The proper catechesis of the vast majority of Roman Catholics has been downplayed so extremely, in the last few generations, such that the average believer remains logically clueless as to what the disputes may be about; this is as to their vital substance, indicative implications, and pertinent ramifications as well.

So, the average parishioner can be generally excused from having the necessary theological insights and informed knowledge, regarding various specific doctrinal matters, that now normally do appear quite abstruse, abstract, or, perhaps, just plainly unknown. This should not, in truth, be that surprising at all.

At the time of the writing of this article, there seems to be the reality that the majority or vast majority of the hierarchy is, directly or indirectly, acquiescing and assenting to the many heretical dictates being promulgated; one then sees this is by which pastoral practice, the proverbial “tail,” is to “wag the dog,” meaning the quite sacramental and dogmatic teachings of Holy Mother Church itself.

Francis, as his own existentialist-cultic hero, has set things and matters simultaneously upside down, inside out, and backwards to better absurdly accommodate his ardent neo-Pelagian affectations and necessarily odd heterodox idiosyncrasies.   Such many vain and disgusting pomposities, in the harmful antagonisms propounded through so much deceptive language, do offend the Sacred Heart of Jesus, besides gaining the displeasure, one suspects, of the Blessed Virgin Mary, the Mediatrix of all Graces.

These surely pernicious pretensions and egomaniacal eccentricities are, in turn, emblematic, indeed, of profoundly blasphemous and sacrilegious orientations so directed as demonic daggers against the Holy Body and Blood of the Lord Jesus Christ, that’s all. But, one would think that would be, thus, very easily enough to make frantic alarm bells ring out throughout the Catholic world at large, though this appears not to be the case, sad to say.

Fortunately, the majority of the African bishops are absolutely alert to this most vicious nonsense and theological depravity, besides some bishops and cardinals in the Western realm of the Church.   Open resistance and the urgent need to remonstrate vigorously with Francis have been, so far, limited and somewhat, at times, more furtive than typically apparent.  One may hope that the struggle will increase, especially as classical Natural Law teachings are not to be neglected.

Some of the hierarchy have gone public with their needed disagreement in the hope of provoking some charitable clarification on the part of the Holy Pontiff, though it seems to be entirely in vain at present; this is when judging the troubling situation by his open desire to be greatly combative, not informative at all.

Antipathy and contempt are, however, ranged against faith and conciliation concerning the evil crisis provoked deliberately by the neo-Pelagian Pope, meaning in his pursuit of unquestioning fidelity toward heterodox pronouncements of questionable doctrinal validity at best. Pastoral practice so-called is to be schizophrenically set athwart the recognized doctrinal and sacramental teachings of the Church as they have been known and taught for, quite literally, many centuries of time.

The teachings of the Church are known. But, Francis the Imperious, filled with pejorative denunciations, seething intolerance, and not exactly the healthy spirit of good Christian charity, will have none of this.  May God have mercy on his soul.

Cardinal Raymond Burke, along with Cardinals Walter Brandmüller, Carlo Caffarra, and Joachim Meisner, submitted the Dubia, a statement asking five yes or no questions, in September 2016, looking for clarity from Pope Francis on whether the exhortation Amoris Laetitia genuinely conforms to Catholic moral teaching.   This response is energetic and deferential, of course, but not really forceful enough given the very important exigency concerned, meaning the crisis that, in fact, has been so wrongly created by the Holy Sovereign Pontiff.

When the Pope failed to issue any expected response after about two months, the cardinals then felt the added moral and spiritual need to release the Dubia publicly, which the Holy Father then took as a figurative slap in the face.   At all times, proper procedures were taken in accordance with Canon Law provisions with many prayers given, no doubt, for his salvation.  But, he yet took it as an unkind rebuke.

After this very valid attempt at both respectful and courteous dialogue proved fully useless of results, Cardinal Burke courageously disclosed that an instituted formal act of correction would, therefore, be made appropriately necessary; this was, of course, if the Pope was both determinedly recalcitrant and had still declined to properly elucidate the true sense or meaning of his at least ambiguous exhortation. Cardinal Burke, contrary to some of his pro- Bergoglio critics, is not the one being schismatic regarding this critical matter; in fact, the direct contrary, however, seems much more logically to be true.

While obviously exceptional, this advocated matter, as to an attempted admonition seeking a true recantation of erroneous papal opinions, is not at all without historical precedent, as in the prominent case, e. g., of Pope John XXII (reigned 1316 to 1334) occurring in the 14th century.  John submitted, and he recanted his errors concerning the Holy Beatific Vision.  A crisis in the Church was, thus, amicably and correctly solved toward an appropriate solution authentically preserving the complete integrity of the Papacy and, much more importantly, the eternally valued Honor of the Holy Lord God.  The hurt feelings of John XXII did not matter nor should that be a consideration about Francis.

It is highly doubtful, given now what is publicly known of the excessively vindictive and so haughtily prideful nature of Francis, if he ever would.  This small-minded and too petty Vicar of Christ, being a dedicated, neo-Pelagian stalwart of the worst sort imaginable, holds the Honor of God in cold contempt, so why should he care?   Also, Cardinal Gerhard Müller, head of the powerful Congregation for the Doctrine of the Faith, fully supports the Pope’s heterodox position on communion for certain categories of divorced Catholics.

As yet another prominent example, Cardinal Schönborn insists that Pope Francis’ Amoris Laetitia is a great catechesis on marital and familial love that all Catholics ought to admire and embrace.   Cardinal Müller, in addition, has stated that there is to be no required correction of the Pope because there Is, in his opinion, no danger at all to the Faith.

Unless a Church council should convene to depose Francis, nothing short of his death – or some kind of a small miracle — could actually come to successfully resolve this quite terrible crisis, for there is no real or substantive humility present within his hardened heart, intolerant mind, or snappish soul.  And, his supporters, seeing no heresies whatsoever, have formed into a sort of Pretorian Guard to make sure that his imperial will is not to be thwarted.  Thus, Müller, Schönborn, and the rest are to see to that outcome supposedly.  But, such is far from the main point to be understood.

As was carefully proven, earlier in this article, an observably egotistical and degenerate prelate sits atop the papal throne pridefully and nastily defies any and all who would dare to say him nay.   Some naively would make an appeal to, of all things, the Spirit of the Second Vatican Council and uselessly hope for what has been called “the reform of the reform.”

This cannot realistically ever be.  Why so?   Vatican II’s aftermath axiomatically thinks of itself as truly being, in fact, the ongoing permanent reform, sort of analogously like Leon Trotsky’s absurd ideal of the Permanent Revolution.  Thus, many confused Catholics, also, cite Vatican II against Pope Francis’ errors without seeing any contradictions whatsoever, nor seeing the Hegelian Dialectic being present within neo-orthodox postconciliar thinking.

Pope John Paul II, through numerous encyclicals, etc. actually had tried that thrust at presumed reform, without any real success whatsoever. Error, ultimate error, can only be refuted, not reformed; the so-called Reformed Religion has empirically and intellectually proven its inherent failure through the easily observed and continuing multiplication of divergent Protestant sects and cults, many or, sometimes, most of which do claim (directly or indirectly) to be the only one true Church.

What has, by now, the ever attempted reform of the reform of the reform produced?  Pope Francis.  Need one say more?

The machinations of the Pontiff, a charismatic figure exalted by the press, are usually misunderstood or misinterpreted, due especially to poor catechesis, in a world terribly engulfed by rabid existentialism, pragmatism, positivism, phenomenology, gestalt, and the overall relativism of situation ethics.   The evil involved tends to be discounted as possibly coincidental or simply not intended.  Such is not the case.

While the pagan ancients, as with Plato, thought that the doing of evil was because of an ignorant lack of knowledge of the good, Christianity realizes that people can, in fact, so willfully choose to do evil.  Perniciousness and malevolence can be intentional, as the Pope’s demonstrated hatred of Catholicism qua orthodoxy is empirically palpable, which is, upon examination, an understatement.  What is the danger?

There are consequences to having a heretical leader of the Church. Ironically, the best response to Francis is to be, in a sense, more papist than the Pope in defending the Papacy by admonishing the Vicar of Christ regarding his highly important papal responsibilities, duties, and obligations.  The Holy Pontiff should not, and if he would what to spiritually and religiously avoid any sort of malevolence, ought not to do anything adverse to the Holy Magisterium of the Church, for Holy Scripture, Holy Magisterium, and Holy Tradition are never to be in conflict.  This means within the proper context of authentic orthodoxy.1

The obvious conflict through the heretical opinions created by Francis is, therefore, logically opposed to the desired rightness and needed righteousness that ought to be responsibly exhibited by the Papacy, as to its vital prerogatives and privileges in defense of the Catholic Faith.  If his mind were not so set upon the anomalous commission of evil, then he would readily recognize and firmly uphold these matters as being substantively congruent with affirming Catholicism; and, it would be reciprocal concerning the basis of the Papacy in its authoritative capacity for instructing the faithful; thus, the Vicar of Christ on earth is to be, by definition, the primary Shepherd of the entire flock of Christ for defending the Faith.

Having a mind consumed with sin, regarding the heretical notions that the Pontiff supports, makes him participate, directly and indirectly, in the moral destruction and spiritual rot of the Holy Office; this is by undermining its basis of being, with its implications and ramifications, as to empirically irresponsible conduct shown by the past unfortunate papal endorsement of the heretical exhortation promulgated so insensitively contrary to Church teachings, namely, the Amoris Laetitia.  But, as to genuine Catholic truth, taken as a whole, it is joyless and perverse, cheerless and demented.

Repentance and renunciation should occur. Instead, the Pope has taken an entirely intransigent, fully intractable, attitude involving the condemnation and ongoing vilification of any objectors who oppose the heresies he favors, which bodes ill, of course, for the immediate future of the Church and, moreover, will have the sad presence of much long-term harm seen in its wake.  But, Catholicism will survive, even if it gets as isolated to desperate places of refuge as is Iona, yet, those hardy Irish (and typically stubborn) monks of the early Middle Ages kept it yet alive against the savage barbarians.  There will always remain a minority, a remnant, tenacious enough to strongly guard and save the Faith; and, if or when necessary, as with Iona, under conditions certainly far from being thought ideal.

Nonetheless, the elected papal monarch wishes to now run roughshod over any disruptive Catholic subjects of his realm with a vengeful monarchical disregard, which will corrupt the principle of monarchy by embracing a form of tyranny as he, thus, equally debases the Papacy as well. May God have mercy on his soul.2

The response to the Pope needs to alert him to the dangers and sorrows of tyrannizing over any of the faithful who wish to merely remind him of his important duty, obligations, and responsibilities concerning the ever requisite safeguarding of Catholicism from any doctrinal contamination or dissolution by deliberately perverting pastoral practice.   Such is no small matter to consider, of course.

It needs to be critically recognized, therefore, that what he is consciously doing is, in fact, evil because his mind has been wrongly set upon the intended commission of such malevolence, wickedness, to then better clearly uphold the neo-Pelagianism, the heresy, so verifiably near and dear to his wicked heart and dreadful ambitions.

An indicatively salient point must be informatively made.   One must, correctly, perceive here the active choice of measured malice, done on the part of Francis, to more perceptively gauge and intensely comprehend the repulsive fact that he really wishes to do evil, not that he is, supposedly, just being only unknowingly wayward, mischievous, or miscreant in some odd manner.

Almost all of his critics, overawed by the Holy Office of the Papacy, refuse to perceive the horrible truth, concede him the (false) idea that good intentions are involved, and actually excuse this Vicar of Christ; this is as if only mere peccadillos, slight failings, were involved in his noted perpetrated debasement efforts demonically directed against Catholicism, meaning all fundamental theological and religious orthodoxy, of course.

What is being heretically done by the Pope is not simply haphazard, incoherent, or uncoordinated by active intent. There is no rationally requisite requirement to so render him the assumed benefit of a doubt; his many words and actions are clear and verified, documented and definite, not obscure or uncertain.   Too many times have his defenders said that he was supposedly misinterpreted or mistranslated to then better help cover up the truth about his malevolence and spite, pertaining to the attitudes and heretical opinions, by which he so wishes to revolutionize the Church toward a definitely neo-Protestant direction. 3

He, then, thinks that mere human will can determine what gets accepted or promulgated as to dogmatic Church teachings, not the true need to conform teachings to the will of God. Consequently, Francis, being so hubristic, perceives himself as the actual center or focus of the Church and its supreme head, not Jesus Christ.

This demonstrable fact should be fairly apparent, by now, except among the most naïve or misinformed Catholics unaware of perennial Church teachings or, perhaps, those who, basically, stand in (mindless) awe of the Bishop of Rome because of the sacred existence of the Holy Office itself. Yet, this necessarily creates dangerous distortions of perception and much attendant faulty knowledge of the authentic nature of what needs to be vitally known.

The Pope is not God on earth, only the Vicar of Christ, not any divine substitute in flesh, unlike, for instance, the Dalai Lama who is regarded, by his loyal followers, as being a god occupying a merely physical body at present.   Admittedly, it is hard to absolutely sever perfectly the known office from the man concerning the Supreme Pontiff, however, he and all Catholics (for the assumption is that Francis still professes to be one) are both morally and spiritually obligated to defend the Faith; and, this is, logically, even more so for the supreme leader, the Shepherd, of the Faith for protecting the believers and, of course, for ultimately affirming the greater Glory of God.

Cardinal Burke’s aforementioned worthy effort of seeking an appropriate ecclesiastic forum by which to discipline and admonish the Pope would seem, given the current and observed degenerate state of the majority of the Church hierarchy, rather farfetched and nearly impossible, especially under present poor circumstances and the immediately foreseeable future.  Few in the hierarchy, e. g., could fully comprehend and intellectually defend the imperative necessity of Catholicism’s ontological theology.4

However, with Pope Francis now being 80 years old and not an extremely healthy man with only one lung, the better alternative, in a more practical sense, is to lay the hopeful foundation, the prepared infrastructure, for positive actions consequent to the coming of the then next Bishop of Rome. Realism would, on the whole, appear to be needed unless some truly divine intervention may surprisingly arise to resolve the situation either amicably or, perhaps, more readily.  Many prayers, penances, and sacrifices, however, would be needed for that possibility.

Without a minor miracle to spur on the normally reluctant hierarchy in the direction of faithful orthodoxy and with the added willingness to then defend it vigorously, nonetheless, there is little likelihood of any real basic success for effectively dissuading Francis and seeking a recantation and abjuration of the ugly heresies he so very strongly favors; it is, as such, a quite realistic assessment because the whole of Catholicism is ever greater than any pope.

The overall situation of the Church, however, will not be helped because most of the faithful are now really neo-Catholics supported in their beliefs by the neo-orthodoxy established through allegiance to the Second Vatican Council.  Over several past generations, increasing degrees of relativism and situation ethics have been imbued into the consciousness of so many such that they cannot easily come to oppose, much less properly understand, arguments that would greatly support Catholic dogmas without question.

Catechesis among Catholics has been woefully deficient for many decades by now, the clergy has been dumbed down too in the Novus Ordo seminaries, and much religious thought slides toward either a general indifference or a willingness to simply tolerate what ought to be seen as intolerable heterodoxy.  And, also, many who may think of themselves as being fairly orthodox Catholics will still come to side with the Pope out of a weary spiritual slough eager to avoid conflict, even for upholding the righteous Honor of God against the Pope.

None of those four above cited conditions, moreover, seems to be undergoing any massive change any time soon. Ambiguities in the notably modernist teachings, furthermore, that have become fairly pervasive by now mean that few of them, in the Novus Ordo, can actually comprehend and recognize the exact foundations of the profound dispute, much less ever to come to a critical awareness of the seriousness involved.  And, one may logically add, this is so suitably matched to and reinforced by the relativist attitudes freely, publicly, exhibited by Francis himself.  What could today be clearer?   The situation could be hardly worse.

He has a hardened heart that so nastily spurns all Christian charity toward his many sincere opponents in this matter who have a theocentric point of view, the ever legitimate desire to serve the Holy God, versus the Pope’s rather contemptuous anthropocentricism, meaning his neo-Pelagianism; that heresy has an inherent devotion to heterodoxy at all costs, and Francis will, therefore, fight for it with all the powers at his imperious command.  His personal tenacity ought not to be ignorantly underestimated or, perhaps, moderately discounted concerning the corrupt nature of his both spiritually and woefully defective character.

Why would this be said? Those who may doubt this do not really know and correctly understand the feisty man Bergoglio who demands that such things must go his way and that his critics be shown, in effect, the highway.  He is an old gutter fighter, known as such to people in Argentina, willing fully to brawl it out with enemies who has only contempt for gentlemanly manners or, to him, courteous affectations, when he engages people in struggle.  A known supporter of Marxist Liberation Theology, which he is, could not think otherwise.  Nor would he have any personal incentives, moreover, to do or act otherwise as long as he totally remains in power as the Pope of the whole Church.

In basic terms of sheer unadorned viciousness, therefore, Cardinal Burke is clearly outclassed and seems to be underestimating the kind of person, of the ruthless character, he is dealing with, meaning concerning this sly and cunning Servant of the Servants of Christ. Francis, of course, thinks that he has all the big cards in his hands and is going to play any of them needed and would not, moreover, ever hesitate to load the deck, whenever or wherever required to ultimately get his way, with a kind of neo-Protestantism.

No one should here naively doubt this harsh fact of reality qua current papal reality, for when he sets the Holy Magisterium in supposed opposition to Holy Scripture and Holy Tradition, he so then becomes fully God-defiant, not simply miscreant in thought and action.  Let this be clear.  Let no one doubt the truth.  What is actually going on is the deliberate commission of mortal sins, which should be obvious beyond question.  How may this be better understood and confirmed as to its veracity and certainty?

If Francis had to confront the preconciliar Church of the 19th century’s First Vatican Council, there would be no question whatsoever as to the logically assumed success of trying to control an aberrant or deviant pope.  Today, however, such an attempted confrontation is, one so realistically suspects, at best problematic and, at the least, severely doubtful of any good fruition to just put the matter quite mildly.

The Pope will, as in the sad days of the Arian Heresy, call all his staunch opponents schismatics and, thus, claim that he is the true defender of the Faith, for it will take significant moral and spiritual courage to rightly defend needed orthodoxy during this crisis of faith.

For Francis, going too far is never really far enough to stray from Catholic dogmas to then better serve his notably wayward and too corrupt intentions; a mere figurative slap on the wrist cannot deter him from revolutionizing the Church into having a real anthropocentric orientation, meaning the worship of Man on earth, being that he is, in truth, a disciple of evil. As such, it is no major prediction here that he will become, given the predilection already exhibited for simplification, an iconoclast toward the end of his pontificate.

Sancta Maria, ora pro nobis peccatoribus nunc et in hora mortis nostrae.  Amen.


And so, Catholics enter still into the Third Millennium of the Roman Catholic Church, in this late second decade of the 21st century, with the real prospect of a schism, given the observably uncharitable and quite clearly intolerant attitude of the notably vindictive and visibly unforgiving Holy Pontiff.

Thus, neo-Pelagianism, reinforced by the Nietzschean transvaluation of values, is stridently in the saddle and is now confidently riding forth toward even yet greater infamies to come, while Pope Francis is in charge of the Church.  Not to notice this salient fact is to be rather unfortunately blind to reality or, perhaps, simply naïve beyond belief where credulity itself becomes fairly utopian in inspiration.

The terribly both beleaguered and outnumbered forces of right orthodoxy and good human decency are, therefore, going to have to then become so righteously shrewd and, also, militantly prudent; this is when confronting such a formidable papal foe who is, as one perceives, adamantly determined to win, even at the sad cost of schism.   Cardinal Burke, one reasonably suspects, must then somehow seize the moral high ground and use it to the fullest extent and advantage possible, whether Dubia or no Dubia.

This should be by publicly saying that all his criticisms are not at all personal but, rather, constructive and affirmative for, then, better acknowledging the true rights and responsibilities of the Papacy itself, not done for any attack upon the present occupant of the Holy Office. The arguments ought to be theological and religious, moral and ethical, not ever aimed for seeking any personal animadversions.

To help avoid the struggle from giving the unwanted appearance of a personal duel between Cardinal Burke and Pope Francis, a good tactic should be the skillful use of Bishop Athanasius Schneider as the main spokesman for an ecclesiastical and canonical inquiry into the uncharitable obstinacy of Francis.   Flanking maneuvers are best, not a direct assault, as to the overall prudent and sagacious strategy to be employed in steadily mounting any growing pressure upon the notably stubborn Holy Father.

Of course, in the long-run there is always hope, either a Church council or, perhaps,  a future pope will basically or fundamentally correct the errors of this era, for no individual aberrant pontiff guides fully the course of the ecclesiastical body; only the Holy Ghost, who sanctifies the Church, does that forever, not Francis.  Heresies, inclusive of his odd version of neo-Protestantism, all eventually get intellectually crushed because they are lies, and only the truth can set men free, meaning (orthodox) Catholicism.5

There will be, no doubt, much short-term anguish and frustration, agony and distress, until eventually the wrongdoing has been deal with by the future triumph of orthodoxy, once again.

Athanasius contra mundum!



  1. It helps to both correctly and theologically discern the lower from the higher Magisterium.
  2. The Pope’s pro-Lutheran public sympathies and related affinities are fairly well known by now.
  3. The Holy Father’s ambition to help bring about the equivalent of a Protestant revolution, by embracing the nominalist elements of the so-called Reformed Religion, should be rather obvious.
  4.  What does not get taught at Catholic seminaries these days could, of course, easily fill volumes.
  5.  Roman Catholicism, by definition, is theological and religious orthodoxy as to its verifiable truth.



Pastoral care after divorce cannot contradict the indissoluble nature of marriage

Therapeutic State’s Inherent Evil versus Roman Catholic Faith

Therapeutic State’s Inherent Evil versus Roman Catholic Faith

By Joseph Andrew Settanni

“There is only one tragedy in the end, not to have been a saint.”  – Léon Bloy

With its virulent roots deep within the 20th century, the phenomenon known as the Therapeutic State has, unfortunately and logically, arisen in tandem with the Regulatory State, Administrative State, and Bureaucratic State into the 21st century.  In brief, it is a world without God, i. e., the secularist Utopia believed to exist in the contemporary world, though rarely and honestly called by that name, if ever.1

Elements of it include: Gestalt Theory, Freudian psychiatry, Jungian psychology, and other such means toward seeking to bring about a therapeutic attitude toward all of human life and allied relationships and interrelations thereof. It has, generation by thoughtless generation, become truly much more than just the medicalization of American and Western life.  Now, there is a therapy available for just about any or all human ailments, possibly real or, perhaps, if only merely imagined to be thought real or not.

The “Therapeutic State” is a phrase coined by Dr. Thomas Szasz in 1963.  It was the so quite naturally institutional-oriented collaboration between psychiatry and government that has resulted in to what Szasz had called the Therapeutic State.  This helped, in turn, lead to the normalization of statism and statist attitudes so generally prevalent in contemporary society and culture, for the ideology of statism favors greatly the often haughtily presumed normalcy of the (usually covert) insanity of the therapeutic attitude and cognate justifications thereof.

Reading may include: The Rise of the Therapeutic State by Andrew J. Polsky and The Therapeutic State: Justifying Government at Century’s End by James L. Nolan Jr., Counseling and the Therapeutic State by James L. Chriss; and, of course, The Therapeutic State by Thomas Szasz. Cognate reading would be: Jeffrey Schaler, ed., Szasz Under Fire: A Psychiatric Abolitionist Faces His Critics.

Philip Rieff, by 1987, called the situation and process “the triumph of the therapeutic” to so indicate its surely quite dominant pervasiveness for many societal and cultural perspectives as such.  For Roman Catholics, the theme to be pressed forward concerns the secularization of the State and how the lack of faith, the rise of a broadly based atheist humanism, has then corrupted human life and degraded human existence, though this is too often not recognized, if at all, by any dedicated secularists.

Examination of Glorified Secularism: Myth, Magic, and Superstition Galore

Since this topic is too enormous to be fully taken on here, this discussion will focus mainly upon how modern, urban, industrialized society deals with PTSD, posttraumatic stress disorder.  Because millions no longer see their inherent dignity coming from being made in the image of God, the then secularized society and culture deals with effects or symptoms, not real causes of mental and emotional difficulties.  Connections between, e. g., the Welfare State and the Therapeutic State are definitely there but beyond the immediately selected scope of this particular discussion.2

Today, any public employee or most private employees would lose their jobs if they dared to denounce or, perhaps, possibly challenge the publicly acknowledged “sacredness” of the Therapeutic State and its dictatorial mandates.  Veterans, police officers, fire fighters, emergency care workers, and many other categories of personnel can be diagnosed with PTSD, which now covers even those veterans who may, in fact, not ever have been in combat, which fiercely denotes its incredibly pandemic nature.   Veterans and others are, for instance, given therapy dogs as life companions, if felt needed, to deal with such tragedy.

While, say, some 5% to a possible maximum of 10% of people may be that very terribly emotionally or psychologically afflicted; however, the remaining 90% to about 95% do then raise serious questions, to say the least.  When, e. g., back in 17th, 18th, and 19th century frontier America, meaning when wild savages could literally strike out of the forests at any moment, was life then much less filled with excessive real anxiety, trauma, danger, fretfulness, distress, strain, etc.?   Were there actually less severe and tragic traumas back then?  Probably not.

During the early Middle Ages or, say, when being a Christian under the Roman Empire meant more than a mere chance at bloody martyrdom, were these the “good old days” for the common folk having no actual care in the world? Besides such things as the Black Death, in some estimates, having wiped out at least about one third of Europe’s entire population, leaving dead bodies piling up quite discordantly no doubt, and eras of mass starvation in the world, were people then less prone to profound suffering at extreme levels?   Probably not.

But, unlike the people fixated by modernity and its secularist attitude, ancient, medieval, and those people not yet influenced by an abundance of modernity up to about the 20th century had, for the most part, a religious sense of life and reality.  Death and disaster, certainly more common even in so-called civilized societies of the past, were not without meaning.  For Christians, faith, hope, and charity were not wiped off the face of the earth in preference for purely therapeutic notions or, dare one say it (?), modernist superstitions.

In the premodern world and especially within Christendom, all of tragedy was placed, in a more natural manner, into an ever much wider perspective in terms of salvation. Christianity, moreover, offers such means of intimate and profound solace even at the worst of times, and Roman Catholicism has, of course, endured for over 2,000 years of human history and suffering, for the Gates of Hell have not prevailed against it and, moreover, St. Peter is still the Rock of Jesus the Christ.

There were no, back then, grand-scale existentialist, phenomenological, or positivist exercises to rob spiritual meaning from the lives of human beings, unlike the doings related to the advancement of modernity and, now, postmodernity in the world. Secularization has, thus, substituted PTSD as the terrene explanation for what earlier ages would have attributed to spiritual suffering by people unable to reconcile themselves intimately with the deep sorrow and grief, agonizing distress and anguish, due to the human condition.  But, they knew that salvation was in, by, and through Christ the Lord.

Fallen creatures living in a fallen world are necessarily subject to the dictates of their having been the existence of Original Sin and the ongoing consequences thereof of sin in this earthly place of suffering, torment, loss, frustration, deprivation, etc. Secularization normally blinds people to the harsh truth and, therefore, compounds human troubles by removing the ground of being from consideration, by seeking to abscond with the Supreme Being of all metaphysical order.  When God is removed from reality, the perception of what is real gets related to what is amenable to the therapeutic ideal, as is sanctioned by the secularist-humanist attitude toward life.

For the spiritual disorder of those suffering from PTSD cannot be addressed by secular therapies alone stressing the externalities of outer turmoil, meaning with no substantial regard for the inner reality of that person’s individual soul. Religion gets forcefully discounted and, thus, superstitiously ignored for the most part as a result of the humanist-materialist fixations upon therapeutic values, not the profound spiritual concerns of suffering human beings.3

Secularism made substantial advances by the dividing of Christendom by Protestantism, moreover, and its many baleful and continuing influences that did lead, eventually, to the ending of any real sense of Christendom after World War I. Martin Luther’s obnoxious denigration of human reason, e. g., led to the intensification of emotions and feelings as when guiding of many religious sentiments toward a spiritual individualism, for “the spirit” was felt to supposedly move people, not the disparaged reason of a man’s mind.  Emotionalism had largely replaced concern for dogmas, doctrines, and the formalities of institutional religion.

This absurd individualism of private judgment, wherein each man becomes his own pope, encouraged a desacralization of human life into separate compartments, favoring more and more secular societal and cultural attitudes.   PTSD has become, therefore, the bold acronym for the enjoyment of the dubious “blessings” of a highly secularized society and, thus, its truly decadent culture.  The insanely rabid kind of dreary compartmentalization, rationalization, routinization, and bureaucratization of societal and cultural efforts has, truly, encouraged the cult of victimization; millions, through the therapeutic dispensation, now want to seem special by being victims, including, of course, the victims of PTSD, ADHD, ADD, etc.

There are many severe consequences. They no longer have the good knowledge, capacity or, perhaps, willingness to see their dignity as children of God, made in the image of the Creator, as to their being, by definition, special beings, not random acts of mindless evolution.  Millions now see themselves as being the mere victims of evolution, though the Lord Almighty is actually the measure of all things.  As a result, various therapies exist to make people feel special, for they are doubly “blessed” in all becoming classed as among the victims that exist and who are, thus, formally recognized as such.

Any special relationship with the Lord God is, therefore, to be cut off through secularization, for the gospels of evolutionism, humanism, pragmatism, positivism, relativism, materialism, hedonism, and naturalism all teach people otherwise. They, these horrid modes of thought, are the highly abusive intellectualist underpinnings of the now rampant Therapeutic State, which is then cognitively armed with its integral rapacious demands made always upon human character and personality.

This is, therefore, to the nth degree of disgusting intolerance and possessiveness, ugly fanaticism and greediness for earthly power over the human heart, mind, and will.  The PTSD diagnosis, thus, deals with the mere effects of the suffering and never attempts to try to get to the real inner cause of the effects, which are, in fact, spiritually related.  But, it could not be logically otherwise.

Mental crutches are absurdly provided, usually for life, by various kinds of therapists who do thereby invidiously assist in preventing the needed wholeness that human beings seek, as they naturally may reach out for spiritual help for their immortal souls, not just their wounded psyches.  The therapeutic comprehension of human tragedy oddly and strangely “celebrates” and “commemorates” the nature of tragedy by trying to superficially cure symptoms, not the cause(s) of the intense suffering and agony.

Thus, the cause of secularization that creates the effects upon lost people thinking that they live in some sort of existentialist or phenomenological vacuum of a world lost to God, of an experiential mode lost to metaphysical order and its realm. What is needed here to be understood?   People in past ages, the vast majority, were able to much better cope with misfortunes and terrors because they were close to the Lord, not made increasingly distant from the Almighty due to the ever enervating, so grossly weakening, superstitions, myths, and magical formulations of an arrogant and very aggressive secularism, meaning pragmatism, evolutionism, naturalism, humanism, etc.

It is the secularly intentional deprivation of spiritual sustenance that has wrongly robbed millions of people of the requisite ability to properly seek healing from the divine source of all healing, all mercy, and all compassion, meaning God.   There can be no real substitute found in any supposed liberating therapeutics for, say, any PTSD in that the vast majority on average will remain, more or less, mental-psychological cripples their entire lives.

This will be with the growing need for drugs, psychiatric sessions, therapy dogs, and the ever available panoply, exemplary of myth, magic, and superstition, merely distracting them from turning to God for authentic solace and genuine salvation.  It is, thus, no real surprise that various forms of neopaganism has arisen among the Western populace, meaning as always much needed faith in the one true God has substantially decreased.

Many people suffer from what may be termed ISSS (invidious secular suffocation syndrome) that keeps them distanced from the Supreme Being, meaning as they pursue different or, sometimes, multiple therapies and/or drug treatments.  After all, it is known that, e. g., Sigmund Freud had, eventually, reached the secularist conclusion that all profound human problems could be solved by getting people on to narcotic drugs and, thus, simply maintaining them there during their lives, for he himself became a cocaine addict.

Freud, moreover, had to receive reconstructive surgery for the extreme damage he did to his nose from snorting the stuff, and people are to be amazed at his “virtue” of actually practicing what he preached?  It must be rightly and logically concluded, however, that there would be almost no cases of (supposed) PTSD if religion, once again, because the truly central and controlling aspects and reality of the lives of extremely distraught people.

What is needed, from the Christian point of view, is the reconciliation of the wounded hearts and minds with the souls of the people afflicted by seeing their salvation in Jesus Christ by forgiving and loving their enemies.   All things, all experiences of human suffering and trauma, are to be seen in, by, and through the reality of Christ for the lives of all people.

Unfortunately, most people do not know the difference between loving and liking; one is not required to like one’s enemy; many of the saints of the Church did not like each other but tried very hard to love each other for the love of God.  The often noted severity and presumed profundity of almost all traumas would be greatly minimized or, perhaps, eliminated, for the vast majority of the sufferers, if they would truly see the liberating light of the Lord in their lives.

For instance, Christian soldiers in combat ought to fight with the spirit of chivalry by hating the evil that the enemy represents, while trying to know that the love of God extends also to the enemy; of course, the opponents are to be killed when essential to saving one’s life or those of one’s comrades or civilians; and, this logically requires, at the least, the ability to dislike them reasonably enough to shoot at them to inflict death when needed.

But, with the unfortunate fading away of the beneficent fullness of Christianity and its implications and ramifications, today’s typical secularized soldier, firefighter, police office, etc. facing potential death and destruction is found unable to find the needed peace of Christ that properly enables the ever requisite reconciliation of mind, heart, and soul.   The secularization of society and culture mandates that millions will, therefore, necessarily remain with severe mental-psychological wounds making them cognitive and emotional cripples for their entire lives; this is because the therapies, inclusive of therapy dogs, are only equipped to deal merely with the surface effects and not the deep cause of the affliction to be found in the soul.

Secularity, thus, has its ongoing disastrous, surely terrible, and remorseless consequences, for there can then be only the extreme rarity, if ever, of true and final spiritual healing (through the possibly applied therapies), which is what is actually needed for achieving the wanted and loving wholeness within one’s soul.  The always greater and surer path toward such spiritual liberation is by rightly seeking Christ and His Kingdom first, not the vainglorious allures or alleged therapies of this world that are, in the end, only distractions.  Faith in Christ is primary, not the sorry illusions of the Therapeutic State certainly.

Secularization, though rarely admitted to these days, blinds people to the real need to seek spiritual wholeness; this is by which, in turn, mental and psychological peace and reconcilement can be obtained because the pursuit of holiness, not earthly personal exaltation, is what is properly required for better achieving spiritual wholeness, for overcoming traumas and their effects and affects.

The cure of mind and body from the excessive shock, stress, and strain of significant traumas must be concerned primarily with the condition of the person’s soul, not with value-neutral judgments-attitudes or relativistic opinions.  The therapeutic point of view, necessarily oriented toward secular “salvation,” is obsessed with the treating of mere symptoms that do then relate to a quite superficial understanding of and myopic view toward man’s precious humanity.

Therapies that do claim to be humanistic are, in actuality, mechanistic in approach more than would be ever admitted, of course. Man is also a spiritual animal, not just a creature of various appetites.  Secular society deals operationally and functionally with the primary manifestations of inward disorder in those pragmatic, positivist, and materialist terms of practical reference appropriate, of course, to a Godless perspective.

Secularity of outlook must ever tend toward a “logical” reductionism in thinking as a direct result. The results, predetermined as it were, then must deal oddly with symptoms, not causes, as when adults, as with war veterans, are bizarrely given the equivalent of a baby’s pacifier by being assigned a therapy dog.  What does this ridiculous situation really imply?  What is here the reprehensible scandal involved?

Neither spiritual maturity nor mental-emotional maturity are, thus, permitted to be obtained whenever the supplying of, in effect, four-footed pacifiers become poor substitutes for the realization of the need for genuinely seeking that true peace and inner comfort that, in fact, only Christ can give. Until then, only infantile attitudes get professionally encouraged and, moreover, intellectually supported, through these therapeutic gambits of sadly making presumably substantial social science paradigms, out of mere disguised infantility oddly denominated as being helpful therapy.

So, yes, this is what one strangely gets when so relying upon the secularist dictates of a degraded and degrading, decadent and depraved, societal and cultural reality sliding off, ultimately, toward nihilism that must lead, in its turn, to eventual insanity. This is to be perceived in the glorification and attempt at the assumed professionalization of modal cognitive infantility, as codified by certified professionals, who need, one suspects, to find appropriate places for themselves in lunatic asylums.  Instead, they have a completely unapologetic and shameless regard for what is being seriously or routinely offered as the modern treatments and therapies.

Of course, speaking of any of the above harsh truths among a congregation of professional therapists, psychiatrists, etc. would bring upon the supposed “heretic” massive amounts of denunciations, scorn, derision, and personal vilification, as being just an ignorant, heartless, vile, and inhumane cynic.  It is supposed to be much more humane and caring, humanitarian and considerate, to help keep people as, perhaps, permanently being mental and/or emotional cripples for their entire lives if needed, rather than for them to leave Plato’s Cave to gloriously seek the real world.

And, as for Christians, to find their much needed salvation by achieving spiritual wholeness, ethical and moral completeness, for their souls through, by, and with Christ.  Dedicated humanists and atheist-naturalists, however, have only their supposedly sophisticated contempt and definite disdain for such blatant nonsense.  This all terribly assists, unfortunately, in maintaining and supporting the prevalent therapeutic mentality that upholds the ugly fanaticism usually so encountered; this is whenever the demands and superstitions of the Therapeutic State are properly and righteously questioned and confronted by an educated, concerned, knowledgeable, and compassionate opposition.

Insane Abolition of the Human Condition

Contrary to the quite worldly ways of the majority, there is a decided difference, markedly so, between vain aspirations to live as a successful, well-adjusted secularist and, on the other hand, striving mightily for the needed holiness of a confirmed Christian life. The two widely different choices are, therefore, both inherently incommensurate and indicatively incompatible goals, to say the least.

Upon critical analysis, what is going on consists of the abnormal desire to normalize insanity through various euphemisms. Pain, suffering, anguish, loss, deprivation, shock, etc. used to be considered parts of just normal human life; Moreover, the reading of history so easily demonstrates that, e. g., war, not peace, is much closer to the true norm of things and reality.

So, what is really going on here in deceitful terms of the Therapeutic State and its often unmentioned intentions?  It is, in reiteration, when honestly observed, the quite vainly attempted normalization of insanity to then supposedly remove all social and psychological stigmas attached to it, by this highly absurd effort, to, thus, do the impossible on earth.

Of course, to the now amassed professional armies of ardent defenders of ADHD, PTSD, ADD, etc., these words sound deliberately offensive, harshly impolite, necessarily discordant, and, in all honesty, even very nasty. Yes, the truth hurts.  For if it was not the truth, then people could just, perhaps, shrug all their collective shoulders and then say, so what? If what has been asserted were, in fact, not the truth, there would be no negative reaction from social workers, psychiatrists, psychologists, therapists, etc. who do vigorously adhere to the therapeutic creed or faith adamantly affirmed by modernity in thought.

In the very early 13th Century, Pope Innocent III wrote his On the Misery of the Human Condition to so dramatically help highlight the sadness, corruption, sinfulness, and frailties of such mortal creatures.  The Therapeutic State, in sharp opposition, wishes emphatically to deny the existence, the reality, of the human condition, which covers fits of insanity, mental/emotional derangement, and plain insanity itself, of course.  Any other view, naturally speaking, simply presents an unreal world that would be inhabited by many equally fictional people; but, Catholicism offers an alternative and opposite vision of life.

Supporters of PTSD and related matters seek an exemption or an odd reprieve or, perhaps, a supposed remediation of the human condition, which, this side of death, is still just impossible to ever achieve on earth; the condition of humanity is, therefore, fully coincident and congruent with human nature itself, not foreign to it nor can it become alienable through therapeutic superstition or magic; this is, usually, backed up by  the mythic structuralizations of a pseudo-reality conjured into existence by the “priests” of modernity or, now, postmodernity.

Because it really does need to be constantly repeated, as if it is just a mantra, human beings are fallen creatures living in a fallen world; and, consequently, the tremendously idyllic conditions of the Garden of Eden, regardless of all utopian/collectivist attempts made to the contrary, cannot be ever brought back into being in this sorry world.  The human condition, in reiteration, is an absolutely definitive and inescapable reality naturally pertaining to what actual human nature is all about on this terrestrial globe; it is, in truth, entirely unavoidable.  What are, however, the rather necessary implications involved?

This then means, logically, any effort to fruitlessly, uselessly, try to ever to find any supposed real exemptions from man’s obviously innate humanity becomes, by definition, insane. The final project of modernity, which has been sadly carried now into most of postmodernity, is always the so ludicrous attempt to somehow or other normalize insanity for achieving the reification of human nature against the will of God.

Consequently, the heresy of immanentism, backed by philosophical nominalism, manifestly so resides within the demonic aspiration for achieving Utopia on earth, even when millions of people must be terribly sacrificed on the bloody altar of Moloch (by whatever euphemism). Though unrecognized and, of course, unacknowledged as such, (professional) therapeutic support for PTSD, etc. is, therefore, directly related to this Satanic lust for normalizing insanity for the, thus, cognate degradation of man’s humanity, of course.

Where this architectonic concern for glorified emotionalism and the rather intensive cultivation of sensitivities leads can be perceived right empirically; this is in how the college and university campuses are generously overfilled with too many precious snowflakes, emotionally overcharged and intellectually undereducated students, who wish to overtly manifest symptoms of infantilism.  It is really no joke or exaggeration on how such things as coloring books, which have advanced forth for today’s increasing adult use, and play dough have actually gotten distributed to the young adults who wish to escape the urgent demands of mature adulthood, of course.

It is extremely frightening to consider that most of these oh-so-tender snowflakes, graduating from the elite, Ivy League universities no less, are sincerely being groomed prepped become many of the future major leaders and shakers of America and, by extension, the Western world.  There is no rational doubt, moreover, that PTSD diagnoses will then inevitably be extended, one knows, to these notable hapless idiots, schooled pantywastes and wastrels, who are seen as functionally incapable of reaching any truly meaningful mental adulthood.  Many, of course, have been assigned therapy dogs to sooth their nerves.

And, of course, their highly pathetic protests and enervatively emotive gripes, very childish petulant screaming and obnoxious crying, are simply just expected to be taken both seriously and respectfully. What is needed by them will, unfortunately, never occur: a good, vigorous, and decisive spanking of each and every one of these spoiled-rotten children, most of whom are so certainly children of privilege, taking up academic space, at the Ivy League level.  For this is the way it must be, meaning as long as religion and informative traditional theology remains foreign to the actual realities of the secularized campus.

Since the time, generations ago, when William F. Buckley, Jr. wrote his revealing God and Man at Yale, it is so easily known that conditions there and elsewhere have now definitely become, at a bare minimum, many times worse.   When Buckley wrote it, there was, at least, the semblance of the veneer or façade of some Christianity that could so, perhaps, plausibly claim still a fair linkage to some broadly Christian aspirations, more or less.

Today, the brutal victory of secularism in academia, minus the yet overtly religious institutions that are in the distinct minority, is readily evident beyond the need to supposedly document the too obvious fact asserted confidently here.  Of course, suitable to the bigotry of the enforced conformity to be found, no therapies or counseling sessions are to be found for those assumed miscreants who may object to the secularization.  And, further in this specific context and regard, the suspicion arises naturally as to why there is no PTSD diagnosis to be discovered for those who do suffer the agonies of secular society and culture.

In this case, as G. K. Chesterton might have ironically remarked, they won’t even do them the mere assumed courtesy of sending any of them to the canine therapists. What has now happened to human beings?   Modernity has sought to increasingly anesthetize and cushion mankind from what used to be the basic reality of people normally experiencing the profoundest depths of suffering, shock, and trauma that do define the sad human condition.   It is fundamentally inconceivable, therefore, that, for instance, any of the metromen snowflakes would be eagerly prepared to volunteer themselves for any present or future American wars/foreign conflicts.   (God forbid that any military draft be reinstituted!)

Such tremendous hardships and mind-shattering horrors to be found upon typical battlefields are to be kept far away from these pathetic specimens, precious pansies, who do faint at the mere thought of any severe adversity. People who absolutely cannot tolerate any ideological viewpoints contrary to their own are not likely to willingly endure the much greater and graver impacts of life’s so truly deeper and important traumas, which surely bodes ill for America in particular and the Western world in general.  They are, no doubt at all, the true children of the Therapeutic State.

Reflecting seriously upon such troubling thoughts does not aid, to put matters here rather mildly, in the encouragement of optimism; appropriately contrary judgments, however, would fairly seem much more realistic and, thus, justifiably applicable for proper rational and reasoned consideration.  Academia, in its mainstream reality or plain manifestation, will be usually turning out emotional retardates and psychological misfits basically incapable of any sustained or, perhaps, truly sustainable adult maturation process to be seen in their lives.  And, they are mainly people without any theological training and religious hope for their then degenerate and, typically, meaningless lives.

This should be perceived, furthermore, as being both a societal and cultural horror of a definitely serious magnitude, at the least, with so shuddering implications and abominable ramifications for civilization’s merely basic requisite maintenance as such.  An at least partial generational disaster is now manifestly looming, on the immediate horizon, as millions of these pitifully wretched creatures get themselves poured out of the institutions of the higher learning and, thence, into the larger society.

Not nearly enough kindergarten cribs, coloring books, and nicely soothing toys are yet available to handle their predetermined disappointment with the many annoying and uncomfortable hardships and sufferings of just normal adult life.  Oh, Captain Kangaroo, where are you when we need you?

It is not realized that, contrary to the shallow beliefs of pragmatists, humanists, and positivists, that societal and cultural secularization freely allows for the true weakening of human minds and wills, especially through sinfulness and its operation; for as Chesterton had so sagaciously noted, moreover, once people cease believing in God they are made susceptible to believe in anything, including myth, magic, and superstition galore.

One can come to realize, especially through (orthodox) Roman Catholic theology and its religion, that the epitome of the therapeuticized infantilisation of thought can be vividly seen in the absurd effort to irradiate and extirpate all evil from the world, meaning under the demonic auspices of the secularist Therapeutic State.   But, it is definitionally impossible for, in effect, Satan to make war upon Satan, so this version of social-welfare statism can, in fact, never deliver what it supposedly promises to its many “true believers” and “fellow travelers.”

Admittedly, they would completely deny, however, the truth of this aforementioned assertion as to their ultimate but covert goal behind the demonic spreading of their many superstitions, myths, and vainglorious efforts at magical conjuring through skillful usage of psychotherapeutic terminology.  The Devil, as with, e. g., the legions of therapists allied to the Therapeutic State, always claims to be doing good, for they do mightily resent being questioned as to the positive intentions ever asseverated.


Meanwhile, among the certainly very best that can be somehow or other “magnanimously” done by the seemingly dedicated secularist society is to just keep handing out more and more trained therapy dogs.   And, this is what gets so absurdly and strangely called modern compassion, professional concern, and informed understanding for the nation’s highly honored veterans no less – send them all to the dogs!

The point being that a genuinely good society and a frankly good culture, dedicated forthrightly to the advancement of the sincerely best qualities of humanity, ought to truly do much better and, moreover, as both history and Christianity actually teaches can, in fact, do much better.

By providing the necessary means of spiritual salvation, especially as seen through orthodox Roman Catholicism, Christianity offers the proven and time-tested alternative to the furious fanaticism and mendacious methodologies meanly proffered by the Therapeutic State and its many misdirected minions.  In short, the human condition, as was above noted earlier, cannot ever, in fact, be abolished; and, the assigning of doggy companions, for suffering people, is not the same as seeking the genuine spiritual healing of souls.

One ought to correctly and rightly see, therefore, by all that has been carefully discussed previously, that the ever proverbial road to the Infernal Regions is yet notably paved with supposed benevolent intentions on the part of the secularist-humanist therapists and their (too) many naturally allied legions of supporters and believers.  For truly, one ought to religiously see that only Jesus Christ is the Way, the Truth, and the Life, not the delusional Therapeutic State.


Athanasius contra mundum!




  2. Ramifications of the greatly perverse thinking of the Therapeutic State can be easily seen, these days, almost everywhere, inclusive of popular culture, of course, as with many contemporary movies. A movie, e. g., entitled The Blind Side ought, if decent truth be told, to have been much better titled: “The Celebration of the Saga of Self-inflicted Pain.”

The Blind Side is a film that is supremely perfect for depicting the stereotype of bleeding-heart, White Liberals seeking to do Christian “missionary work” among the local “heathen” Black people.  It is the poignant true story of a mentally retarded, African-American, high school football player who was so solicitously “redeemed” by a White, upper-class family.  All righteous sympathies are directed, by this film, toward the self-inflicted pain of the depicted drug-addict, unmarried mother of the football player; this is by which his family, meaning dysfunctional, lower-class, family life, gets involved in the entire saga centering on his, no doubt, clearly unfortunate early life.  But, that is not the point in dispute.

Of course, in fairness, there is no denying that actual human suffering and misfortune has been, in fact, definitely involved in this both admittedly horrendous and presented situation. But, the former ghetto resident, the athlete, is redeemed by being made a part of the missionary family, by which there is seen the triumph of hope against tragedy.  But, this is, nonetheless, ultimately all false.  As Léon Bloy rightly said, “There is only one tragedy in the end, not to have been a saint.”

The mother had over a dozen children, by a number of indifferent fathers, who left for parts unknown, of which this particular son had been born with mental limitations; it was, however, made a minimal handicap by his having quite substantial athletic prowess to become a remarkable, champion, collegiate football player to his, of course, undeniable credit. This cloying and unctuous cinematic production, however, toward the very end, depicts the telling of the tale of another Black man whose life was cut short, for he had not been as fortunate to have received redemption.

The impression is left with the viewers that if only there existed a much better Welfare State, then these tragedies could be avoided. No thought is given to the rather important fact that it is the Welfare State itself that inherently creates these terrible calamities, by sustaining and enabling a sadly dependent and warped Black subculture, called the inner-city ghetto. Q. E. D.

3.    Admittedly, for instance, mental disorder versus actual demonic possession is to be most carefully discerned by knowledgeable, holy, and skilled priests. Some matters that logically and reasonably point toward there being rather definite mental, physiological, and psychological ailments not amenable to religious help and counseling, even to the extent, when needed, of outright exorcism do, in fact, exist.

The directive discussion in this article covers, however, the vast majority of cases that would be properly assisted toward cures, when the spiritual dimension of human beings, the existence of immortal souls, is both freely and openly acknowledged as being, in fact, true. And, this is precisely what, in point of fact, the mainly predominant thrust, justification, and logic of the Therapeutic State denies, categorically and axiomatically, as to such an asseverated veracity.  Thus, the Therapeutic State must ever be thoroughly denounced and totally rejected in the name of (orthodox) Roman Catholicism.  Why?

The seeming paradox exists of what may be called the cruelty of kindness and the kindness of cruelty. With the exception of the criminally insane, almost no one, these days, really wants to put people into institutions for the mentally ill, mentally disturbed.  It is thought to be much more humane for them to, if necessary, wander the streets endlessly until they are found dead someday due to their own neglect, not that due to any institutional harm being possibly inflicted.

Thus, a maggot-filled corpse found in a public gutter is supposed, one guesses, to be greatly preferable and more humane than having any maggot-filled dead body found inside an institution for the insane or mentally impaired. The latter tends to get the added publicity and concern, heartfelt sympathy, and righteous outrage and allied indignation, the former usually gets, in typical comparison, only the shrug of any occasional shoulder.  Thus, there is the shocking cruelty of kindness and the kindness of cruelty exhibited by human beings toward their fellow (and suffering) creatures.

Nonetheless, an axiomatically anti-institutional bias normally is quite praised for being so very sophisticated, enlightened, humanitarian, concerned, and, of course, entirely humane in its, thus, public or empirical solicitation and supposedly genuine regard for people qua human beings.  But, is it?   Is it really so?  It would be significantly better, on average, for a new Christendom to have as one of its tasks the care of these unfortunate people, for they are still validly among the children of God.