For the Triumph of the Immaculate - Michael Journal · Msgr. Michel Schooyans 22 The Church needs...

For the Triumph of the Immaculate

Saint Kateri TekakwithaThe Lily of the Mohawks 57th Year. No. 370 May/June/July 2012 4 years: $20.00

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Contents 4 Saint Kateri Tekakwitha Fr. Thomas Rosica, C.S.B.

9 Students living an American nightmare Ralph Forbes

10 The greatest swindle of all times Louis Even

14 The scandal of poverty amidst plenty Marcel Lefebvre

18 Canada’s electronic currency Marie Anne Jacques

20 The foundation of human rights Msgr. Michel Schooyans

22 The Church needs holy priests Cardinal Maura Piacenza

26 Why we marched for life in Ottawa Fr. Thomas Rosica, C.S.B.

28 Holy Little Saint, a story of hope Debi Vinnedge

30 Meditations and prayers for our times

32 Believe that love is possible Archbishop Christian Lepine

34 Iran in the crosshairs of the Globalists Oliver Heydorn

36 The Communion of Saints Teresa Tyszkiewicz

38 Lech Dokowics’s testimony, Part 2

42 The three days of darkness Janusz A. Lewicki

45 H.R. 347: next step to New World Order Marie Anne Jacques

46 Why be a missionary? Pascal Richard

47 Letters to the editor

48 Consecration to the Sacred Heart of Jesus

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by Fr. Thomas Rosica, C.S.B.*In his final words spoken at World Youth Day 2002

in Toronto, ten years ago, Blessed John Paul II ad-dressed the throng of young people present at the Downsview Air Force Base on Sunday July 28, 2002, during the concluding Eucharistic celebration of Can-ada’s blessed event. The Holy Father said during his homily:

“At difficult mo-ments in the Church’s life, the pursuit of holiness becomes even more urgent. And holiness is not a question of age; it is a matter of living in the Holy Spirit, just as Kateri Tekakwitha did here in America and so many other young people have done.”

For his last World Youth Day, Blessed John Paul II singled out a young native woman, one of the nine young saints and blesseds he had of-fered to Canada as pa-trons of World Youth Day 2002, holding her up as a model of holi-ness, goodness, hu-manity for millions of young people who were and remain part of the great adventure of World Youth Days. And yet Kateri’s story is a very curious one. We hear little of her own voice in her biographies. What drew Kateri to Baptism? What was the source of her love of Jesus Christ and the Church? How could the life of a 17th century young na-tive woman speak to contemporary society, culture and Church today? What will her faith and Canonization do to heal the First Nations people today, broken because of a history of oppression, abuse, and discord?

Let us consider the facts of the story of soon to be St. Kateri Tekakwitha and see if she indeed has any-thing to offer us. Her story is told to us in the centur-ies-old biographies written by two Jesuit priests who knew and prayed with her as they presided over the Kahnawake Mission, Frs. Pierre Cholenec and Claude Chauchetiere. Their written accounts emphasize

Kateri’s virtuous life, devotion to chastity, hatred of sin and self, and extreme practices of penance until her death at the age of 24.

Kateri Tekakwitha, known as the “Lily of the Mohawks”, and the “Genevieve of New France” was born in 1656 at Ossernenon, an Iroquois village on the Mohawk River, in what is now New York State. People know the place today as Auriseville, New York. Her Iroquois name, Tekakwitha, is often pronounced tek’u-kwith’u. Tekakwitha’s father was a Mohawk chief and her mother was a Catholic Algon-quin.

At the age of four, smallpox attacked Tekak-witha’s village, taking the lives of her

parents and baby brother, and leaving Tekakwitha an orphan. Small-pox had marked her face and seriously impaired her eyesight. Although terribly weakened, scarred, and partially blind, Tekakwitha survived. Tekakwitha was adopted by her two aunts and her uncle, also a Mohawk chief. The family abandoned their village and built a new settlement, called Caugh-nawaga, some five miles away on the north bank of the Mohawk River, which today is in Fonda, New York.

Tekakwitha was not baptized as an infant, yet she

had fond memories of her good and prayerful mother and of the stories of Catholic faith that her mother shared with her in childhood. These remained indel-ibly impressed upon her mind and heart and were to give shape and direction to her life’s destiny. She often went to the woods alone to speak to God and listen to Him in her heart and in the voice of nature.

When Tekakwitha was eighteen years old, Father de Lamberville, a Jesuit missionary, came to Caughna-waga and established a chapel. Her uncle disliked the “Blackrobe” and his strange new religion, but tolerat-ed the missionary’s presence. Kateri vaguely remem-bered her mother’s whispered prayers, and was fascinated by the new stories she heard about Jesus Christ. She wanted to learn more about Him and to become a Christian. The Jesuit persuaded the young woman’s uncle to al-low Tekakwitha to attend religious instruc-tions. The following Easter, twenty-year old Tekakwitha was baptized. She was given the name of Kateri, which is Mohawk for Cath-erine. Tekakwitha’s Iroquois name can be translated as, “One who places things in order.” or “To put all into place.”

The newly baptized young woman became intensely devout, and would deliberately expose her-self to the pain of cold and the burn of hot coals, and pierce her skin with thorns to imitate the suffering of Jesus. Kateri’s family did not ac-cept her choice to embrace Christ. While the story of her sincere and devout faith is beautiful, the history and environment surrounding her was anything but an idyllic environment. It was a time of colonialism, of war raging between the Algonquin and Iroquois nations, and of the Native Americans’ hostile regard of the missionaries accompanying the European fur traders. After her baptism, Kateri became the village outcast. Her family refused her food on Sundays be-cause she wouldn’t work. Children would taunt her and throw stones. She was threatened with torture or death if she did not renounce her religion.

Because of increasing hostility from her people and because she wanted to devote her life to working for God, in July of 1677, Kateri left her village and fled more than 200 miles (322 km) through woods, rivers, and swamps to the Catholic mission of St. Francis Xavier at Sault Saint-Louis, near Montreal. Kateri’s journey through the wilderness took more than two months. Because of her determination in proving her-self worthy of God and her undying faith she was al-lowed to receive her First Holy Communion on Christ-mas Day, 1677. On the banks of the St. Lawrence in Canada, Kateri lived in the cabin of Anastasia Tegon-hatsihonga, a Christian Native woman, her extraordin-ary sanctity impressing not only her own people, but the French and the missionaries. Her mortifications

were extreme, and many say that she attained the most perfect union with God in prayer.

Kateri’s motto became, “Who can tell me what is most pleasing to God that I may do it?” She spent much of her time in prayer before the Blessed Sac-rament, kneeling in the cold chapel for hours. Kateri loved the Rosary and carried it around her neck al-ways. Kateri taught the young and helped those in the village who were poor or sick. Her favorite devotion was to fashion crosses out of sticks and place them throughout the woods. These crosses served as sta-tions that reminded her to spend a moment in prayer.

Yet even in the Christian Iroquois Village of Kahnawake, the pressures of cultural expectations, such as marriage and participation in some Native prac-

tices remained. On March 25, 1679, Kateri made a vow of perpetual virginity, meaning that she would remain unmarried and totally de-voted to Christ for the rest of her

life. Kateri hoped to start a convent for Native Amer-ican sisters in Sault St. Louis but her spiritual direc-tor, Father Pierre Cholonec discouraged her. Kateri’s health, never good, was deteriorating rapidly due in part to the penances she inflicted on herself. Father Cholonec encouraged Kateri to take better care of herself but she laughed and continued with her “acts of love.”

On April 17, 1680, the Wednesday of Holy Week, she died at 3 o’clock in the afternoon at the age of twenty-four. Her last words were: “Jesos Konoronkwa”. “Jesus I Love You”. Fifteen minutes after her death before the eyes of two Jesuits and all the Native Indians that could fit into the room, the ugly scars on her face suddenly disappeared. This miracle was witnessed by two Jesuits and all the others able to fit into the room.

The atmosphere and scene of Kateri’s death con-tinues to move people even today. We must read the moving narrations of Fathers Claude Chauchetiere and Pierre Cholenec, who was the Superior of the Mission of Saint Francis Xavier when it was displaced to Kahnawake in 1716.

“The bell of the chapel was rung at 3 o’clock to gather the Natives, because they desired to witness her death. After 3 o’clock they returned and Kat-

Blessed Kateri TekakwithaMohawk Mystic of North America

Model of the First Evangelization and New EvangelizationWill be canonized next October 21 in Rome

Kateri’s motto: “Who can tell me what is

most pleasing to God that I may do it?”

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eri Tekakwitha had waited until everyone entered the cabin. When the last one had arrived, she went into her agony with everyone kneeling around her. A short half-hour after her agony she had pronounced her last words: “Iesos! Wari !” “Jesus! Mary!”

Then she had a slight spasm at the right side of her mouth. She died as if she was falling into a light sleep and we were for a long time not certain of her death. Sometime before four o’clock, her face had suddenly changed and became in a moment so beautiful, smil-ing and white. Her face had an appearance of a rosy colour, which she never had and her features were not the same. I saw this immediately, because I was praying beside her and cried out for my astonishment. Her face was so scarred with smallpox from the age of four years old, and with her infirmities and mortifica-tion contributed to ruin her even more. And before her death she had taken a darkened complexion. Her face appeared more beautiful than when she had been liv-ing. I will admit openly of the first thought, which came to me that Kateri might have entered into Heaven at this moment. After reflecting back in her chaste body a small ray of glory she had gone to possess.

The day Kateri died, we passed it with an extra-ordinary devotion. Immediately, she had left the entire village with a fragrance of her virtue and esteem for sanctity, especially as a few hours later when I eulo-gized at the evening prayers, which I had made the Natives known of the treasure they possessed and lost before they came to know her. Kateri Tekakwitha died as she had lived that is to say, as a saint. It was

to be expected that such a holy life would be followed with a most holy death, because Kateri Tekakwitha was filled with the Holy Spirit. The simplicity of the Natives had made them do on this occasion more than was re-quired, which was kissing of her hands, keeping relics of whatever belonged to her, passing the evening and the rest of the night near her to admire her face. Her face gave devotion even though her soul was separat-ed from her. It was a new argument of credibility, which God had favoured the Natives to make them taste the Faith.”

At her beatification on June 22, 1980 in St. Peter’s Basilica, Pope John Paul II described Kateri with these words:

“When her family urged her to marry, she replied very serenely and calmly that she had Jesus as her only spouse. This decision, in view of the social condi-tions of women in the Indian tribes of that time, ex-posed Kateri to the risk of living as an outcast and in poverty. It is a bold, unusual and prophetic gesture: on 25 March, 1679, at the age of twenty-three, with the consent of her spiritual director, Kateri took a vow of perpetual virginity, as far as we know the first time that this was done among the North American Indians.

The last months of her life were an ever clearer manifestation of her solid faith, straightforward hu-mility, calm resignation, and radiant joy, even in the midst of terrible sufferings. Her last words, simple and sublime, whispered at the moment of death, sum up, like a noble hymn, a life of purest charity: “Jesus, I love you.””

Addressing the Indians of North America shortly after her Beatification on June 24, 1980, Pope John Paul II said:

“Indeed, Blessed Kateri stands before us as a sym-bol of the best of the heritage that is yours as North American Indians.

The Church has declared to the world that Kateri Tekakwitha is blessed, that she lived a life on earth of exemplary holiness and that she is now a member in heaven of the Communion of Saints who continually intercede with the merciful Father on our behalf.

Her beatification should remind us that we are all called to a life of holiness, for in Baptism God has chosen each one of us “to be holy and spotless and to live through love in his presence”. Holiness of life – union with Christ through prayer and works of charity – is not something reserved to a select few among the members of the Church. It is the vocation of everyone.”

And most recently, Pope Benedict XVI referred to this great model of holiness as he addressed young people and seminarians at St. Joseph’s Seminary in Yonkers, New York during his historic visit to the United States on April 19, 2008:

“Saint Elizabeth Ann Seton, Saint Frances Xavier Cabrini, Saint John Neumann, Blessed Kateri Tekak-witha, Venerable Pierre Toussaint, and Padre Felix Varela: any one of us could be among them, for there is no stereotype to this group, no single mold. Yet a closer look reveals that there are common elements. Inflamed with the love of Jesus, their lives became remarkable journeys of hope. For some, that meant leaving home and embarking on a pilgrim journey of thousands of miles. For each there was an act of abandonment to God, in the confidence that he is the final destination of every pilgrim. And all offered an outstretched hand of hope to those they encountered

The miracle for the canonizationFor a person to be declared a saint, a miracle

must be obtained through his/her intercession after the beatification. The miracle recognized by Rome in this case is the healing of a young American boy, Jake Finkbonner, of Ferndale, near Seattle, Washing-ton State.

Jake’s face-off with death started at age 5 on Feb. 11, 2006, when he fell and bumped his mouth against the base of a portable basketball hoop while playing basketball. Lurking on the surface of that base was Strep A bacteria, which causes a tissue-destroying disease known as necrotizing fasciitis, a very rare condition commonly known as flesh-eating bacteria. Within a couple of days Jake found himself in Chil-

dren’s Hospital in Seattle, fighting for his life as the bac-teria gnawed away incessantly at his head, neck and chest.

A priest and family friend, Fr. Tim Sauer, was called in to administer what he thought would be last rites. The Finkbonners are devout Catholics and Don Finkbonner is also a Lummi Indian. At the urging of Sauer, they began praying for the Blessed Kateri Tekakwitha to intercede on Jake’s behalf. Friends, neighbors, community members and strangers joined them. After numerous surgeries to remove his damaged flesh, Jake suddenly and unexpect-edly took a turn for the better on the ninth day of his hos-pitalization, Sauer recalls. That was the same day that a relic of Tekakwitha was brought to the hospital. The relic was placed on a pillow next to Jake’s head. “On that day his vital signs began to make an unaccountable improve-ment,” Sauer says. About nine weeks after he was admit-ted to Children’s, Jake was cleared to go home.

Right: Jake Finkbonner, pictured with his father Don, mother Elsa, and his two sisters,

Jake pictured in his 2005 kindergarten photo (left), and on his sixth birthday (right), eight days after his exposure to the bacteria.

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along the way, often awakening in them a life of faith. Through orphanages, schools and hospitals, by befriending the poor, the sick and the marginal-ized, and through the compelling witness that comes from walking humbly in the footsteps of Jesus, these six people laid open the way of faith, hope and char-ity to countless individuals, including perhaps your own ancestors.”

Kateri speaks to our generationOn June 22, 1980, Kateri Tekakwitha was beatified

as the first Native American by Pope John Paul II. Her feast is celebrated on July 14th in the United States and April 17th in Canada. On October 21, 2012, she will be canonized as the first native North American saint. She speaks to the suffering, the persecut-ed, and the afflicted. Her roots stretch from the United States to Canada, to both the French and the English communities. Kateri represents best “Ec-clesia in America.” She is a wonderful bridge of healing and recon-ciliation for our con-temporary world and Church- a true symbol of the enduring links between Catholicism and our native broth-ers and sisters, the indigenous people of our lands.

As a model of chastity and purity, Kateri is a sure guide, teaching us how to live our sexuality with de-light and respect for God’s loving plan. Kateri’s ex-ample teaches us that the body is our doorway to sal-vation, and so how we treat it matters. If we cannot say “no,” then our “yes” will mean nothing. The more we accept chastity and make it our way of life, the more people around us will sense that the Holy Spirit dwells within us. When we live our sexuality in the proper way, according to our state in life, others will be able to find God through us.

Finally, as patron of ecology and the environment, Kateri teaches us how to love and respect the created world and care for it. Her earthly life was hidden in the seventeenth century, yet her message continues to resound through time, reminding us of all that is good, beautiful, holy and enduring about the Chris-tian life and message. Blessed Kateri Tekakwitha was an instrument in her own lifetime of the First Evan-gelization. Through her death and membership in the Communion of Saints, she is an enduring model of the New Evangelization for the Church.

Prayer for the Canonization of Blessed Kateri Tekakwitha

O God who, among the many marvels of Your Grace in the New World, did cause to blos-som on the banks of the Mohawk and of the St. Lawrence, the pure and tender Lily, Kateri Tekak-witha, grant we beseech You, the favor we beg through her intercession; that this Young Lover of Jesus and of His Cross may soon be counted among her Saints by Holy Mother Church, and that our hearts may be enkindled with a strong-er desire to imitate her innocence and faith. Through the same Christ our Lord. Amen.

Fr. Thomas Rosica, C.S.B.

Fr. Thomas Rosica, C.S.B., is Chief Executive Officer of the Salt and Light Catholic Media Foundation and Television Net-work in Canada. Fr. Rosica is President of Assumption Uni-versity in Windsor. He is also a Consultor to the Pontifical Council for Social Communica-tions.

Original article appeared in the English Language edition of the Osservatore Romano Newspaper in Vatican City, Number 10, March 7, 2012. Reprinted here with permission of the author. The movie docu-mentary of the life of St. Kateri Tekakwitha is now be-ing prepared by Salt and Light Television Network in Canada and will be available in time for her canon-ization on October 21, 2012. Please visit the Salt and Light website: www.saltandlighttv.org.

A nationwide financial disaster, like the iceberg that sank the Titanic, is sneaking up on Americans. At more than $1T, [trillion] it threatens to be as devastating as the foreclosure crisis. Older Americans, who worked hard all of their lives in the hope of a carefree retirement, could find themselves homeless, their savings confiscated, all because they wanted their children to benefit from a col-lege education.

It’s all part of the ever-growing “Boomerang Gen-eration.” Three in 10 young adults ages 25 to 34, 29%, now live with their parents – statistics last seen in the Great Depression. The vast majority are not slackers. They and their parents took out student loans in good faith, hoping the investment would pay off when they hit the job market.

This is shown by the huge numbers who paid the original loan – plus interest – many times over – only to find they still owe hundreds of thousands – or even mil-lions – for a student loan of a few thousand.

Alan Collinge borrowed $38K for three degrees in aerospace engineering. Interest mushroomed all the time he was in school, so he owed $50K when he gradu-ated in 1998. He was faithfully paying. However, when he was unable to come up with the whole amount of

his monthly loan payment one time, his lender, Sallie Mae, hit him with a fee. They told him the fee was a one-time charge – but even though he continued to make his payments regularly – he was charged that “one time” fee – month after month – endlessly. The loan devoured more than 20% of his $35K-a-year pay. After Sept. 11, 2001, he was out of a job. His un-employment should have granted him forbearance, but Sallie Mae threw his loans into default. His debt soon rose to $60K. He was relentlessly hounded by collectors.

For years Collinge worked 90 hours a week and more to pay off a debt that was swelling from the orig-inal $38K to $103K. His lenders refused to negotiate. Outraged, he discovered his case was not unique, because “respectable” loan sharks could get away with anything.

His research revealed that millions of other Americans were trapped even worse than him, includ-ing doctors with millions of dollars of debt that forces them to charge exorbitant fees, because of a scheme by the government, the schools and the lenders that sucked in far more money from defaulted loans.

This obscene racket is made “legal” because “the best Congress money can buy” gave the loan sharks carte blanche to squeeze the last drop of blood from their victims. Lenders are exempt from “truth in lending” requirements, statutes of limitations,

refinancing rights and even state usury laws. Congress has given collection agencies unthinkable powers to garnish wages, tax refunds, Social Security benefits – even disability income.

In despair, some ex-students have contemplated suicide – only to learn that their parents would be tor-mented and sucked dry by the lenders for the rest of their lives.

Ralph ForbesReprinted with permission. Ralph Forbes is a freelance

writer based in Arkansas. He is also a member of American Free Press’s Southern Bureau. Contact him at [email protected].

Editor’s note: As readers of the MICHAEL Journal know, the scenerio that Mr. Forbes is depicting here is caused by a debt-money system that is spiraling out of control, a system that is plaguing every country on earth in the Western world, the problems that students are facing continue to become more urgent, (as evidenced by the many protests taking place in the educational field). Thus the real need for monetary re-form through the implementation of Economic Democracy con-tinues to grow every day. We encourage our readers to thus study the principles we outline in our articles on these issues.

Students living an American nightmare

The tomb of Blessed Kateri is found in St. Francis Xavier Parish of Kahnawake, on the shores of the St. Lawrence River, south west of Mont-real.

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by Louis Even

Servicing the public debtEach year governments draw up their annual

budgets. It is a program that shows the revenue and expenditures anticipated for the next twelve months. Whether such a budget is forecasted for the federal, provincial, or municipal governments, or for school boards, there is invariably listed this item: servicing the debt.

Obviously there are expenditures: spending fore-seen for different services and for administration; for the construction of bridges, canals, roads, public build-ings; for social security, old-age pen-sions, family allowances, pensions for the disabled; in municipalities, for gar-bage disposal, street maintenance, fire and police departments; school boards, building and maintenance of schools, salaries of teachers, etc.

All of these various expenditures — all except one — are carefully examined by the representatives of the people in these various public bodies. Questions are asked, answers are supplied and sometimes amendments are made be-fore such items are approved.

All save one item. Which one is this? The one we mentioned above, that of servicing the debt or the inter-est charges on the public debt. This subject is sacrosanct; untouchable; beyond ques-tion, privileged. There is no questions posed about it; no discussions.

Funds requested for charity can be crossed out. Aid to the needy can be set aside. Children and families can be left on the street. Public needs can be neglected. But the debt, servicing the debt, the annual interest charges which have to be paid on this debt — even if servicing the debt requires a quarter, a half, three-quarters of the budget; even if taxes have to be raised to such an extent that the citizens are despoiled of their wealth and prop-erty — there can be no argument or obstacle that stops the servicing of the public debt!

To whom, then, is it so important to pay these sums, this privileged part of the budget? Will they be turned over to people who are on the verge of starvation and who will perish if aid is not forth-coming? Not at all. They go to the Financiers. And

normally, one does not find these gentlemen living in slums, lying on beds of straw or seated before empty plates.

The people robbedBut how does it happen that so many heavy debts

lie upon the shoulders of our public bodies? Where do these debts come from, that the entire population must service through the payment of taxes, directly or in-directly; taxes which cut heavily into the citizen’s pur-chasing power, even when he does not have enough to meet his most essential needs?

Why do these debts exist? Because we submit, with almost mystical faith, to a finan-cial system which in fact constitutes the greatest swindle ever perpetrated upon mankind; a swindle which robs the people with the very method that they use to produce real wealth.

To demonstrate this, it is only neces-sary to compare the situation of Canada today with the Canada of 50 or 100 years ago — a Canada of pioneers.

Farms, factories, roads, schools and hospitals did not exist when the first col-onists came to settle in Canada. All of these things have come into existence since their arrival. They are progressive riches. Such wealth is immeasurably greater than it was 50 or 100 years ago. And yet compare the debt, the sum of all

the public debts of Canada today, with the sum of the public debts in those days. Real wealth equals financial debt — that seems to be the equation. And who goes into debt? The people, since it is the people who make the payments necessary to service the debt.

And yet it was the people of the country who, throughout all these years, have produced the vast wealth of Canada.

Who built the schools, water supply systems, roads and other public utilities? Engineers and workers. Why were engineers and labourers able to devote them-selves to the production of this wealth rather than to the production of goods only? The workers were producing food, clothes, shoes and a multitude of other goods and services which the builders needed.

In other words, it is the people, who by the work they have accomplished in exploiting the resources of the country — resources placed there by God for their use — the work they have done together, all across the

land has provided, and continues to provide, the wealth for all these developments.

And yet, when a school has been finished, a water system, road, or any other type of public production, it is immediately set down as a cost in public debt to be paid by the people. And worse – the people are expected to pay this cost, this debt, not once but twice over or sometimes more, according to the time set down for the completion of payments.

The producers are billedHere then, is a very curious kind of accounting —

doubly curious in that the bill for products is sent to the producers and not only for the cost of production!

To be quite logical, it is not the producers who should have to pay the cost of production but the consumers. However they should only pay for what they consume.

lf I buy a loaf of bread, I will pay for it because I am going to consume it. I certainly will not pay twice the price, because I am not going to consume it twice. For sure the baker is not the one who will pay for my bread. The buyer is not the producer but the consumer.

And this should be the case with public production, the production of wealth and goods by the people.

The schools, water systems, roads — these things that the population has produced are going to be used by the people themselves. So it happens that the people who are the producers of this wealth now become the consumers of the goods. The population “consumes” its own public production. In the case of durable goods, this consumption takes place by degrees, as the goods are worn; this is called depreciation.

Very well, let’s bill the people for what they consume but not for what they produce. Don’t put the people in debt for producing a school, water system or a road but charge them for the gradual depreciation of this school, water system or road. This would be more in conformity with reality.

A building can not be “consumed” twice any more than a loaf of bread can. lt cannot be depreciated for more than its value.

A concrete exampleSome time ago, the mayor of a city in Quebec told

us that the people of his town had already paid for their

water system three and a half times, mainly through an-nual interest payments.

Nevertheless, there were still payments to be made on this water system. So here we have a water system which has been paid for three and a half times over and yet it has not been “consumed” even once!

This is a perfect example of the gigantic swindle that causes the population to pay over and over again for that which they produce.

And nothing is explained. The people did not pro-duce this system through their own labours exclusive-ly; materials had to be brought in and machinery used which was manufactured elsewhere. That is true. But the situation is the same everywhere, the system of fi-nance — and of public debt —the entire population of the country is held collectively in debt for its production.

Extortion all along the way

Is it not strange that the people should sub-mit to extortion on such a grand scale?

So far we have spoken only of public production. It is the same financial system which, directly or indirectly, fi-nances private produc-tion, setting forth the conditions. Industrialists and businessmen are obliged to pay interest for the right to produce the

goods necessary to meet the needs of the country. There again, it is definitely the people who pay that which is demanded by this system of extortion. In public produc-tion, the money is raised through taxation. In the case of private production, the levy is made through the price.

The consequence of this is that we cannot profit from the tremendous fruits of progress. We are crushed under an ever-growing weight of taxes, while the im-mense productive capacity of modern production should make it possible for public needs to be satisfied without in any way forcing private needs to go unfulfilled. We lament the ever-increasing prices of goods and servi-ces when, in fact, the extraordinary facility with which production can be accomplished should result in ever-decreasing cost prices.

All of this has come about because our financial system is the master instead of the servant, and as such robs the people of the fruits of their labour, the real wealth of the country.

The origin of this swindleBut how did this giant swindle start? — It start-

ed in that first act of theft, the appropriation of the

The greatest swindle of all timesSociety is robbed of its wealth

The country’s debt grows as it produces

Louis Even, founder of MICHAEL Journal


credit of society by those who make and destroy the means of payment by those who control the stream of financial credit.

This publication has many times explained, in di-verse ways, in what modern money consists, how it is created and where, what conditions are placed upon it, how long it remains in existence and how it is destroyed.

Let us note that money, no matter what form it takes, does not derive its value from the material of which it is made — gold, silver, nickel, aluminium, bronze, paper, or figures set down in a ledger. No. It draws its value from the goods and services which correspond to it. Without goods and products all the money in the country would be worthless.

Goods and services are provided by people who exploit their natural resources, using their intelligence, their arms, machines, inventions, and all the techniques of a highly developed society. All of these factors make up real wealth, real capital. lt is this production capacity which gives birth to the confidence in being able to live off a country. This is a country’s real credit (credit: con-fidence).

It is above all a social credit which goes far beyond the sum of the individual capacities of individual citizens. Total production would have be immeasurably smaller, even if each individual put forth great efforts, were it not for the fact that life in society made it possible to con-serve, add and pass on from one generation to another, the heritage of knowledge and skills acquired during the course of many generations. Also that life in society has made possible the division of labour and the various ac-tivities that supply the community market.

But if this great production capacity is to be mobil-ized and put at the service of the community’s needs, it is necessary that we have this thing that we call “money,” or as it is more commonly called today, financial credit.

The only value financial credit has comes from real credit. It is, in essence, nothing more than the monetary expression, the expression in figures of real credit. Hence it too, is a good which is common to the community and not the property of those who monetize real credit or set it down in terms of figures which exercise the same function as money.

This operation takes place in the banking system.It is too generally assumed that banks are establish-

ments set up to receive savings and to lend out these savings in order to make a profit. The truth is quite dif-ferent. What the banks lend, what they give to the bor-rower, is not the savings brought in by depositors. What they lend — and the bankers know this very well — is financial credit which the banker creates by inscribing the amount of the loan to the credit of the borrower.

And since this financial credit, this new money loaned by the banker, is based upon the real credit of society, it is society itself, through the intermediary of the banks, lends this new credit to the borrower.

However, the banker treats this new credit as if it were strictly and solely the property of the bank. He lends it out, charging a rate of interest which must be paid to the bank, along with the original loan. The borrower must try and extract this additional money, the interest, from the public through his prices. So it is that society, the true owner of this credit, must pay for the permission to realize wealth, which in fact be-longs to society.

Since this credit is essentially a social good, even though it is thus lent through the intermediary of the bank, it should be the people who derive benefit and profit from it, instead of having to be charged for it. We admit that the banks are rightly entitled to a just remuneration for their accounting. But the amount of accounting relative to, let us say, a school, cannot be worth the cost or two to threes times the worth of a school.

To carry our analysis a little further, if we consider this whole matter in terms of reality and facts, setting aside all the vocabulary of financial terminology, any production in the final analysis really costs what it was necessary to consume in order to produce it.

Everything that has been consumed in one year con-stitutes the real cost of all production during that year.

If our financial system were to reflect, faithfully, this set of facts, there could not be a collective debt such as we have, for we could not consume more than we could produce.

Instead we would have the expression of a fi-nancial surplus, which would be the expression of a surplus of total production over total consumption.

But the financial system gives no such an ex-pression of facts because it is false and fraudulent.

Turning their back on the lightIt is 95 years since the full details of this vast

swindle were exposed and explained by a genius, Scottish engineer C. H. Douglas. He also demon-strated how this system of robbery, extortion and tyranny could be turned into a system of service: into a system which would put financial credit at the service of producers so that they might produce, and put adequate purchasing power in the hands of the consumers so that they might procure these products. This was to be done through the applica-tion of principles which have come to be known as Social Credit. (Note: principles, not parties.)

Public debts would then be changed into public assets. Instead of taxes, which deprive people of goods when there is abundance offered for consumption, there would be a dividend for each individual which would ob-viate anyone having to live in dire poverty. There would be true social security, without humiliating inquisitions or taxation, based upon the great productive capacity of the country.

These ideas and principles, first set before the world by Douglas, have been propagated far and wide in Can-

ada for the last 60 years by different methods, especially through the two papers of our Movement, MICHAEL Journal and Vers Demain. And yet one still finds men in public positions who are quite ignorant of this grand swindle or who close their eyes to it.

The Socialists, for example, blame private enter-prise for our economic woes. And yet private enter-prise has done a fine job of producing vast quanti-ties of goods and services. They should attack the financial system instead, which has been respon-sible for our astronomical debts.

Unions assail the employers who pay them, in-stead of attacking that system which lays down such financial conditions that businessmen are obliged to set prices which the workers’ salaries can never hope to overtake.

The Separatists of Quebec attack the English Canadians and Confederation, when in fact; all the provinces are forced to submit to this same debt-engendering system, to the same system of financial tribute, to the same grand swindle.

And there were those who called themselves Social Crediters who were bitten by the bug of am-bition, who strove to launch a fourth party which they dared to call the Social Credit Party. True Social Credit is, in fact, the very opposite of party politics. These people who perverted a noble doctrine fran-tically strove for parliamentary seats as if they were going to find the financial dictatorship enthroned there.

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Week of study on economic democracy

August 22-29, 2012

viewed in the light of the social doctrine of the Church. Several African Bishops, as well as priests, will be present. All are invited !

Annual International CongressSeptember 1-3, 2012

House of the Immaculate1101 Principale St., Rougemont

The financial dictatorship has corrupted our whole economic life. It has given rise to an economy of wolves. It has perverted the true end of all economic activity by making this end the pursuit of money. It has given rise to a universal scourge which we call the cult of money. It is something that is truly diabolical.

It is nonsense to speak about bringing an end to such power through election fights. In fact, it cannot be vanquished by any method or by a merely human force. It is absolutely necessary that the help of Heaven be invoked. Then men must replace the cult of money by the cult of service, division by unity, egoism by self-dedication.

Today the men and women formed by our two publi-cations and our Movement, the Pilgrims of Saint Michael, are seeking to do just this. Day after day they go among the people, carrying the message of Social Credit, invit-ing individuals to shoulder their responsibilities and to work together to a common end, which is the welfare of each person with freedom for all.

Louis Even

Toronto monthly meetingsAugust 12, October 14, December 9

Lithuanian Hall, 1573 Bloor St. W.(One block west of Dundas Subway Station)

Rosary at 2:00 p.m. — Meeting at 2:30 p.m.For information call: (416) 452-6639

12 MICHAEL May/June/July 2012 www.michaeljournal.org

Here is a conference done by Mr. Marcel Lefebvre during our week of study in August of 2011:

What we are going to talk about today and during the course of the week is about how to resolve a major problem for humanity: the scandal of poverty amidst plenty.

If we did not have abundance, we could “share” the wealth but now, instead, we distribute the materials of death and destruction and we restrict what the human beings need. In 1934, when Louis Even discovered the prop-ositions of Douglas, a Scottish economist-engineer, he said, “This is a light on my path, all the world must know about this.” He found this light in a small book entitled: From Debt to Prosperity by J. Crate Larkin. Louis Even had seen for himself the cause of the eco-nomic crisis. In 1934, there was intense misery in Montreal in front of abundant products, there was only the permit to buy that was missing.

Mr. Even knew the Social Doctrine of the Church but there were no precise methods at that time to apply it. Louis Even was searching for a means and providentially he found this little book.

He consecrated the last 40 years of his life to make this light known. In 1937, he even left his job because he thought that the weekends and the evenings after work did not give him enough time to make it known. So, Providence intervened and he threw himself into an impressive adventure, to bring a light to a principle cause of poverty in the world.

In a document that we have distributed by millions in different languages, we mention the words of Bl. Pope John Paul II: “It is urgent to put an end to the scandal of poverty in the world! The most urgent reform is to correct the financial system.” The prob-lem is found in the financial system but the media is careful not to point this out.

In 1931, in his encyclical letter Quadragisimo Anno, Pope Pius XI denounced those who control the money and credit of nations. “They distribute it,” he said, “in such a way that they hold the life-blood of the economic organism in their hands.” He added that the governments are stripped of their noble role and have become slaves of the power-ful financiers. Those who control money, control

A huge problem for humanity:The scandal of poverty amidst plenty

also the media and the formation of economists to maintain the present financial system.

Populorum ProgressioPaul VI wrote in his encyclical Popu-

lorum Progressio in 1967, about the “calamitous system that is accompany-ing capitalism.” This does not mean that we should throw out capitalism. It is not because of private property or free enterprise that we have this eco-

nomic problem. Free enterprise furnishes products in abundance and even super-abundance but the finan-cial system that accompanies the system of capitalist production is not at all at the service of production.

Nations can produce in abundance but if there are people who decide to close the faucet [of money], the money will disappear and nations will suffer from a lack “signs” or money, which are not the true riches of a country. The riches of a country is the bread, it is consumable goods.

But today it is the sign that leaves reality behind. Bl. Pope John Paul II accused the “calamitous” system of being a “structure of sin.” Because of this “calamitous system,” nations owe millions of dollars.

Erase the debts of the countriesIn 1980, 75 bishops from Latin America gathered to

protest against the International Monetary Fund (IMF) and the World Bank who had lent them 80 billion dol-lars for development purposes. After 10 years, these countries had paid 418 billion dollars in interest, more than 5 times the amount received. And they still owe their debt even today. It is not without good reason that Bl. Pope John Paul II demanded to erase the debts of the countries for the Jubilee of the year 2000. Erase the debts of all the countries! There is no other solu-tion. In order to pay the debt, nations pay interest on their debts and their people work to export outside the country. They cannot even profit from their own production.

The nations sufferI went to the Congo and they told me: “There are

businessmen here who have not received their salary for the last 10 months!” Why? Because the govern-ment decided to send all that they could grab to the IMF and the World Bank to pay the interest on a debt that they have already paid many times over! There is no possibility to develop a country in this kind of system.

In Canada, we have an institu-tion called the Bank of Canada. A question regarding the banks and commerce was asked of Graham Tower, first gov-ernor of the Bank of Canada, during a session with the Parliamentary Com-mission in 1935. The question was: “Will you tell me why a government with the power to create money should give that power away to a private monopoly and then borrow that which Parliament can create itself, back at interest, to the point of national bank-ruptcy?” He replied: “Now, if Parliament wants to change the form of operating the banking system, that is certainly within the power of Parliament.” The Canadian Constitution says that the power to create its own money and regulate its value belongs to the central, or federal, government.

But since that time nothing has changed. Our current Prime Minister still borrows today from the monopoly of private banks. And because they have borrowed 39 billion dollars from this monopoly for the services to the different Departments and to the population, the Canadian debt has now attained 562 billion dollars, since 2002. 562 billion dollars of this debt was in order to obtain services worth 39 billion. This is truly a perverted system!

St. Louis, the King of France, said: “The first duty of a king is to create his own money in order to facilitate the exchange of goods among his sub-jects.” What government makes its own money today? No-one!

A handful of individuals have usurped the power to

create money. In Canada, it was in 1913 that the priv-ilege to create money was ceded to private monopol-ies. In the United States, this happened on December 23, 1913. A small number of deputies voted in the law of the Federal Reserve, a private organism that has control over the monopoly of the creation of money.

We are presently living in a financial crisis; this does not come from God. God still sends the sun and the rain. Production is in suf-ficient quantity to feed humanity; but a small number of individuals have their hand on the faucet of money and they close it in times of peace. What is curious about this is that in times of destruction and war; the faucet of money is opened and there is money in abundance. This system does not come from God! So, when a financial crisis occurs, people

lose their jobs, goods and homes.

Tha financial crisis in the United StatesMillions of American families lost their homes;

President George Bush did not have a dime with which to come to their aid. On the other hand, just before leaving the White House, he was able to find 700 bil-lion dollars in order to come to the assistance of the poor bankers. It was not possible to leave the bankers in difficulty! The families are left in the street, with-out a problem, but throw the banks into the street? No, it is not possible! And where did President Bush find the 700 billion dollars to come to the assistance of the banks? From the Federal Reserve Bank!

Is the Federal Reserve Bank at the head of all the American people? Is it the bank of the United States? Not at all! It is the private bankers of the Federal Reserve who loaned 700 billion dollars to President Bush but they lent it not in bills or in numbers but in numbers typed into a bank computer! Numbers typed into a computer owned by Federal Reserve Bank brought billions of dollars to life. The bank-ers who write these amounts make themselves the proprietors of numbers that are put on paper or in a computer, after which they oblige the populations to pay the interest on.

Pope Paul VI

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by Marcel Lefebvre


It is the poor who have lost their houses that now have the “obligation” to pay interest on the 700 bil-lion dollars lent by the banks, on top of the interest on the 15,000 billion of the federal debt.

An unbreakable wallWe were struck by a speech given by Cardinal Ber-

nard Agre in Rome, in 2004. While he was a member of the Pontifical Council of Justice and Peace, the Car-dinal spoke about the banks as an unbreakable wall that destroys Africa. He said that it was not with inter-est changes of 17 or 20 percent that we will be able develop Africa.

He was right! We invited Cardinal Agre to come to our week of study on the question of the Social Doc-trine of the Catholic Church and its application. He accepted very quickly and came to see us in June of 2008. The second day of the courses, he gave a small reflection: “If I have understood well what you have just revealed here: it is that the private banks create money out nothing and become the proprietors of everything!” The Cardinal understood well.

It is Mayer Amschell Rothschild who said, “Let me control and issue the currency of a nation, and I care not who makes its laws.” In the 1700’s, in the five

greatest capitals in Europe; he placed his five sons at the head of each countries private bank. This system has spread throughout the entire planet and every country is under its domination.

Banking was conceived in iniquityIn 1940, Sir Josiah Stamp, who was governor of

the Bank of England, stated: “Banking was conceived in iniquity and born in sin.“ “The bankers own the earth,” he said. Words from a banker, this is indeed astonish-ing! We are not speaking here of the small bankers on the street corners, but the international bank-ers, people of the caliber of Rockefeller, Rothschild and others. They are not the majority.

“Take the earth away from them,” said Sir Josiah Stamp, “but leave them the power to create money and control credit, and with the flick of a pen, they will create enough money to buy it back again.”

Prosperity in New EnglandSo this is the problem that we are going to study

in-depth during the week of study. But we will quote now a person who made a mark in history, Benja-min Franklin, one of the Founding Fathers of the United States, born in Boston in 1706. In 1750, he was governor of Pennsylvania, in what is called New England. He stated: “Impossible to find a happier or more prosperous population on all the surface of the globe!” The English authorities asked: “What is your secret?” England was then passing through a very difficult time, a crisis. There was unemployment, bankruptcies and prisons were full to bursting. How-ever, the colonies were in the development stage and were flourishing well.

Benjamin Franklin replied: “That is simple, in

the Colonies we issue our own money. It is called Colonial Scrip. We issue it in proper proportion to make the products pass easily from the pro-ducers to the consum-ers.”

The goal of produc-tion is consumption. The farmer does not cultivate his fields to destroy them afterwards; he cultivates them so that they can be consumed. The role of money should always be to facilitate the exchange of products but when it becomes a means of con-trol and domination, it does not have the same effect.

Franklin continued: “In this manner, creating ourselves our own paper money, we control its purchasing power, and we have no interest to pay to no one.” This is the secret to the prosperity in New England during those years.

Just to give our readers an example of what hap-pened in Canada when Canada ceded the power to create their own money to private banks: after bor-rowing 38 billion dollars for services to the popula-tion, the debt attained 562 billon dollars, because of compound interest, accumulated every year. The national budget is 7%. There were years that Canada paid 42 billon in interest after obtaining a loan of 39 billion. This is good business, is it not? It is the most prosperous enterprise that exists today.

When the bankers learnt the formula, the secret of Franklin, they intervened and passed a law forbidding the colonies to create their own money. They obliged them to borrow money from the Bank of England, which was a private bank and not the bank of the king. After one year, the situation was reversed and the colonies were in crisis, a misery just as great as in England because now they had the same financial system. This is where we see how a system at the ser-vice of society permits the development of the coun-try; but in contrast the system at the service of a small group of profiteers drags the country into slavery.

Africa is exploited by the bankersPeople told us, when we were working in Africa,

that they were celebrating the 50th anniversary of their independence. But what exactly do they mean by independence? Those who colonized the countries were thrown out. Through monetary procedures, they were replaced by colonists who do not even live in Africa but reside outside the country. When the International Monetary Fund and the World Bank

create one billon dollars for a country, at the end of the year, they demand huge amounts of interest on the loan. Cardinal Agre told us: “In Africa, we often have 20% interest on the loans.” The problem is then that the billions of dollars of interest do not exist because they were never created!

Cardinal Agre saw the reality of the situation. He told us when we were in Abidjan with him: “When I left your house, you filled my suitcases with lit-erature; I left it with the President of the National Assembly in the Ivory Coast. A little while later, we met by accident. The President came to me and said: ‘Your Eminence, it is a true bomb that you put into my hands the other day! We must discuss this in greater detail at a later date.’”

The technique of the financial system: divide and conquer

The procedure, the technique of this “nefari-ous system,” is to divide the countries and world, in order to gain complete control. Here, we cause the French and the English to fight; in the United States it was white against black, in Ireland, Catholic against Protestant. In certain countries of Africa, the different ethnicities are fighting against each other. While we are busy fighting, the bankers are taking all the natural resources, destroying populations and countries. Today there is total control over all of humanity.

Here we wish to speak about the fable of Salva-tion Island, written by Louis Even. This story helps us understand the banking system. Mr. Even had a gift to help the people to understand, explaining the subject to them in a simple way. He knew how to give his audience, his students, a clear and effective teaching. Salvation Island helps us to see the situa-tion of each one of our countries.

We invite you to read and deepen your under-standing of the financial system by reading these books; Social Credit explained in 10 lessons, a study prepared by Alain Pilote, the book In this Age of Plenty, by Louis Even and the book From Debt to Prosperity by J. Crate Larkin. (See page 20 for prices.)

Marcel Lefebvre

Josiah StampA homeless person in New York City

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“By creating money out of NOTHING banks become the proprietors of EVERYTHING”

Cardinal Bernard AgreBejamin Franklin

Rougemont monthly meetingsJune 24, July 22

10:00 a.m.: opening; 5:00 p.m.: Holy Mass

Next week of study in Rougemont:

August 22-29, 2012


A digital currency called the MintChip is being promoted by the Royal Canadian Mint, making headlines in recent weeks. The idea is capturing the enthusiasm of many of the large corpo-rations in Canada, and indeed the entire global commu-nity is watching its progress very closely.

According to the advertising on their official website, the Royal Canadian Mint is offering large sums of mon-ey to software experts to develop an application to the existing technology that will be an “alternative” to using coinage and small denomination bank notes. They say that this is their plan for the immediate future; however it is more and more obvious, through many different re-ports given around the world, that a global electronic cur-rency, a so-called cashless society, is the ultimate goal of the financial elite.

“The Royal Canadian Mint MintChip Challenge in-vites software developers to create innovative digital payment applications using MintChip … Developers and the public are also encouraged to share ideas for how a digital currency can be used,” advertises the Mint. The proposed system would be a virtual payment method ac-cessible through microchips, microSD cards and USB sticks. “The easiest way to describe it is that it’s a small chip like you would find in your phone,” said Christine

Aquino, the mint’s director of com-munications. The Mint’s

website says that, “sub-mitted apps can run

on Android,

BlackBerry, iOS, Windows or desktop and mobile browsers.”1

“Commerce is changing,” the Mint’s chief financial officer Marc Brule reiterated

in an interview. “Who can predict what it’s going to be 10 years from now so with this

changing economy and the growing digital econ-omy ... we decided to engage in an R&D (Research

and Development) project to see what kind of payment options there are out there. We came to the conclusion that there is still no cost-effective electronic solution that can accommodate low value transactions, protect priva-cy, and have some of the familiar properties and charac-teristics of cash.”2

“Imagine a whole new breed of transactions that are smaller, faster and virtually everywhere. That’s where MintChip comes in – using a chip, you securely load val-ue onto a smart phone, USB device, computer, tablet or cloud – or maybe even some future device that doesn’t exist yet,” states an advertising video found on the Mint’s website.

Rogers, Visa, Google and PayPal are already back-ing and preparing for this new technology, anticipating its rise in popularity. Visa’s digital wallet already works on some LG, Samsung and BlackBerry phones.

Dr. Carroll Quigley, professor of history at George-town University, was President Bill Clinton’s mentor. He was also an insider; groomed by the powerful clique he called “the international bankers.” He wrote:

“I know of the operations of this network because I have studied it for twenty years and was permitted for two years, in the early 1960’s, to examine its papers and secret records. I have no aversion to it or to most of its aims and have, for much of my life, been close to it and to many of its instruments... In general my chief differ-ence of opinion is that it wishes to remain unknown, and I believe its role in history is significant enough to be

known...

“The powers of financial capitalism had [have] another far-reaching aim, nothing less than to create a world system of financial control in private hands

able to dominate the political system of each country and the economy of the world as a whole. This system

1 www.mintchipchallenge.com2 http://www.cbc.ca/news/business/story/2012/04/12/techno-logy-mintchip-digital-penny-payment.html

was to be controlled in a feudalist fashion by the central banks of the world acting in concert, by secret agree-ments arrived at in frequent private meetings and confer-ences. The apex of the system was to be the Bank for International Settlements in Basel, Switzerland; a private bank owned and controlled by the world’s central banks which were themselves private corporations.”3

The UN Conference on Trade and Development (UNCTAD) alleges that the system of currencies and capital rules which binds the world economy is not work-ing properly. It added that the present system should be subject to a wholesale restructuring. Although a number of countries, including China and Russia, have suggest-ed replacing the dollar as the world’s reserve currency, the UNCTAD report is the first time a major multinational institution has posted such a suggestion.“Replacing the dollar with an artificial currency would solve some of the problems related to the potential of countries running large deficits and would help stability,” said Detlef Kotte, one of the report’s authors.4

A global electronic currency is just a part of the New World Order agenda which the global elite, of which the United Nations is a prominent member, have been plan-ning for many centuries. If it is accepted by the ignorant population, literally every transaction will be recorded into a database. We will lose freedom to buy or sell as we wish. It will certainly be a very efficient method to control society even more than it is already.

“God’s plan for the world is that men should work together to renew and constantly perfect the temporal or-der,” stated Pope Paul VI in his decree on the Apostolate of the Laity, Apostolicam Actuositatem. As Christians, we must continue to inform the people and fight to have 3 Tragedy and Hope: A History of the World in Our Time (1966) by Dr. Carroll Quigley4 http://www.telegraph.co.uk/finance/currency/6152204/UN--wants-new-global-currency-to-replace-dollar.html

Canada’s Electronic Currency a more just and Christian society based on the teachings

of the Catholic Church, through the Social Doctrine and its concrete application, Social Credit. The Pilgrims of St. Michael have been speaking and preparing against this agenda of total control for many years and now, incred-ibly, we are at the point in time where it is becoming an all to obvious reality.

“Those who have the privilege to know, have the duty to act,” said Albert Einstein. Are you, dear reader, willing to take a stand with the Pilgrims against this bar-baric global control? As Christians and Catholics we are called to serve God through others, are you ready to do this on a personal level by informing those around you? Are you prepared to defend the Church, faith and fam-ily and promote a strong personal and family prayer-life in order to effectively fight against the culture of death? Are you willing to defend the rights not only for yourself but also for your family, children and grandchildren by becoming actively involved in your own community; by spreading and supporting the distribution of our leaflets; by subscribing your friends and family to the MICHAEL Journal; by giving a gift subscription to those who can-not afford to do it themselves? Are you prepared to de-fend your homeland and the civilization of love against the injustice and oppression brought on by the spirits of wickedness and evil?

Marie Anne Jacques

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The Church’s social doctrine has become a key de-fense and foundation of human rights in a world caught between socialism and liberalism, says Monsignor Mi-chel Schooyans. A professor at the University of Leuven in Belgium, Monsignor Schooyans is one of the world’s top experts on ethical and demographic issues.

He has just published a book in France entitled Pour relever les defies du monde moderne – L’enseignement social de l’Eglise (To Address the Challenges of the Mod-ern World – The Social Teaching of the Church). In this interview with us, Monsignor Schooyans discusses some of the critical issues in his book.

Q: What is the relation between the Church’s so-cial doctrine and the defense of the rights of man?

Monsignor Schooyans: In the first documents in

which the social teach-ing of the Church started to be articulated, the Popes made reference to situations of abuse and oppression which the moral conscience had to denounce.

It was a question of challenging the es-tablished structures to transform them into more just economic and political structures. None of this is old – quite the opposite.

However, two new factors have arisen, which have stimulated a more profound study of the Church’s teaching on society.

The first is the experience of totalitarianism, the dif-ferent manifestations of which have in common that of wanting to destroy the human person psychologically.

The second is the take-off of personalist philosophy, which amply benefited the pastoral constitution Gaudium et Spes of the Second Vatican Council, and which John Paul II began to develop very soon in Krakow and Lublin.

Since then, in its social teaching, the Church empha-sizes that human beings are made to live together, that all have received life as something shared with God Him-self, of whom all are an image.

In this way, the teaching of the Church sees itself enriched by a rich anthropology that is the foundation of the rights of man: the right to life, to found a family, to practice a religion, to work, to association, etc. Inalien-able rights that the state and international organizations must promote and protect.

Q: In your book, you speak of the theology of creation and the theology of work. What is its phi-losophy? What is its concept of man and of God?

Monsignor Schooyans: The theology of creation finds its foundation in the first chapters of the Book of Genesis. Man is called to transmit life and to be an ad-ministrator responsible for creation. However, when man behaves as if he could appropriate the gift of God which is the environment, moral problems arise.

Today there are new forms of ava-rice that lead some private groups and certain states to abuse the world’s re-sources, exploiting them according to their particular interests.

What is forgotten is that the goods of the earth have been put by the Cre-ator at the disposition of the whole of humanity. This means that we have a responsibility not only vis-a-vis our contemporaries, but also vis-a-vis fu-ture generations.

This explains the Holy Father’s repeated appeals in favor of a human ecology: man is God’s most beautiful gift to man, he writes in synthesis in the encyclical Centesimus Annus. We are not credible when we pretend to respect the environment but do not first respect the human being, and when his role is not recognized as the only one at the summit of creation.

Moreover – and contrary to a bu-colic ecology, residue of intellectual dreams of the Enlightenment – when man is absent or does not intervene in nature, the latter becomes violent. Man must constantly cultivate the en-vironment to prevent erosion, desertifi-cation, destruction of crops by harmful insects, etc.

Finally, unlike what the pantheistic ecology inspired in the New Age says, man is not the simple product of a material evolution. He must not alienate himself, or be alienated, offering a neo-pagan cult to Mother Earth.

Q: In a chapter of your book, you address the relation between demo-graphic policies and democracy. In another chapter, you show that chil-dren are the best investment. What are your arguments?

Monsignor Schooyans: The West-ern democracies continue to use and di-vulge for their advantage the Malthusian ideology and its neo-Malthusian corollar-ies.

According to the modern expres-sions of this ideology, the security of the rich countries would be threatened by the growth of the population of Third World countries. A demographic “bomb” originating in the Third World is supposedly at the point of exploding, submerging the rich countries and threatening their well-being.

Therefore, according to this ideology of demographic security, it is urgent that rich countries control efficiently the growth of the poor populations. This control should be made with the complicity of the ruling classes of the developing countries themselves.

However, such a control ends by being coercive, as demonstrated by the examples of India, Brazil, Mexico, Peru, etc. It is a lie, and a physical and above all psycho-logical aggression, to tell these countries that the devel-opment of democracy passes through the mutilation of 40% of women of childbearing age.

The European countries, which have amply financed these campaigns, have been caught in their own trap. By financing and legalizing in their own house the rejection of life, the populations of these countries are aging and also decreasing. It is what the great French demogra-pher Gerard Francois Dumont called the “demographic winter.”

In its social doctrine, the Church confirms, for moral and religious reasons, what many experts in economics, demography and political science say; that is, that what is most important today is not physical capital but human capital, that is, the morally and intellectually well-formed man.

Q: You relate peace and development and pro-pose a world consensus in favor of development. How does the social doctrine of the Church indicate the virtuous path that leads to economic, spiritual and social development?

Monsignor Schooyans: From its beginnings in the 19th century, the social doctrine of the Church has ar-ticulated fundamental criticisms against socialism and liberalism.

It reproaches socialism for not trusting the human person and for expecting too much from the public pow-ers.

It recriminates liberalism for favoring an individual-ism that gives supremacy to the strongest in detriment to the weakest, and for not wanting to recognize the neces-

sary and legitimate role of public powers.

In its social teaching, the Church rec-ognizes the subsidiary role of the public powers: The latter must be at the service of persons, intermediary institutions and civil society; they must be under the latter’s con-trol.

There is a precarious balance that is only kept when the social actors have a strong moral and religious motivation capa-ble of leading them to promote the common good, to have a special tenderness for the most vulnerable, and to work for justice and peace.

This ideal, the only one worthy of man, implies that public powers themselves, international or-ganizations, and economic structures not be indifferent to the truth, that they not be morally relativist, or purely utilitarian or even cynical, but that they all be concerned to serve and not to be served.

In a society that is being globalized, the social teach-ing of the Church appears as a light that radiates hope.

Reprinted with permission from www.zenit.com

The Foundation of Human Rights

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and othersMsgr. Michel Schooyans

An interview with Msgr. Michel Schooyans


Leading up to the World Day of Prayer for the Sanctification of the Clergy, held on the feast of the Sacred Heart of Jesus (this year, June 15), the Con-gregation for Clergy has written a letter to priests. It is signed by Cardinal Maura Piacenza, the prefect, and Archbishop Celso Morga Iruzubieta, secretary. Here are large excerpts:

Dear Priests, on the forthcoming solemnity of the Sacred Heart of Jesus (June 15, 2012), as usual, we shall celebrate World Day of Prayer for the Sanctification of the Clergy.

The expression found in Scrip-ture “This is the will of God: your holiness!” (1 Thess 4:3), though ad-dressed to all Christians, refers to us priests in particular, for we have ac-cepted the invitation to “sanctify our-selves” and to become “ministers of sanctification” for our brothers. In our case, this “will of God” is, so to speak, doubled and multiplied to infinity, and we must obey it in everything we do. This is our wonder-ful destiny: we cannot be sanctified without working on the holiness of our brothers, and we cannot work on the holiness of our brothers unless we have first worked on and continue to work on our own holiness.

Ushering the Church into the new millennium, Blessed John Paul II reminded us that this “ideal of perfection”, which must be offered to everyone, is normal indeed: “To ask catechumens: ‘Do you wish to receive Baptism?’ means at the same time to ask them: ‘Do you wish to become holy? ’”

On the day of our Priestly Ordination the same baptismal question surely resounded in our heart, call-ing for a personal answer; but it was also entrusted to us so that we might address it to the faithful, cherish-ing its beauty and preciousness. (...)

As ministers of God’s mercy, we know that the search for holiness can always begin again through repentance and forgiveness. But we also feel the need to ask for it, as individual priests, on behalf of all priests and for all priests. Our faith is further strength-ened by the Church’s invitation to cross the Porta fi-dei (the door of faith) again, accompanying all of our faithful. As we know, this is the title of the Apostolic Letter with which the Holy Father Benedict XVI called the Year of Faith that will begin on October 12, 2012.

It may be useful to reflect on the circumstances of this invitation. It takes place on the fiftieth anniver-sary of the opening of the Second Vatican Ecumenical Council (October 11, 1962) and on the twentieth an-niversary of the publication of the Catechism of the Catholic Church (October 11, 1992). Furthermore, the

General Assembly of the Synod of Bishops will be held in October 2012, and its theme will be “The new evangelization for the transmission of the Christian faith.”

We will therefore be expected to work in depth on each of these “chap-ters”:

– on II Vatican Council, so that it may be accepted once again as “the great grace bestowed on the Church in the twentieth century”: “a sure compass by which to take our bear-ings in the century now beginning”, “increasingly powerful for the ever ne-cessary renewal of the Church”;

– on the Catechism of the Catholic Church, that it may be truly accepted and used as “a valid and legitimate in-

strument for ecclesial communion and a sure norm for teaching the faith”;

– on the preparation of the next Synod of Bishops in order that it may truly be “a good opportunity to usher the whole Church into a time of particular re-flection and rediscovery of the faith.”

For the time being – as an introduction to this work – we can meditate briefly on this indication pro-vided by the Pope, towards which everything conver-ges: “It is the love of Christ that fills our hearts and im-pels us to evangelize. Today as in the past, he sends us through the highways of the world to proclaim his Gospel to all the peoples of the earth (cf. Mt 28:19). Through his love, Jesus Christ attracts to himself the people of every generation: in every age he convokes the Church, entrusting her with the proclamation of the Gospel by a mandate that is ever new. Today too, there is a need for stronger ecclesial commitment to new evangelization in order to rediscover the joy of believing and the enthusiasm for communicating the faith.” (Cfr. Porta fidei, n.7.)

“The people of every generation”, “all the peoples of the earth”, “new evangelization”: before such a uni-versal horizon, we priests must ask ourselves how and where such statements can come together and stand. So we can begin by recalling that the Catechism of the Catholic Church itself begins with a universal outlook, recognizing “Man’s ‘capacity’ for God”; but it does so choosing – as its first quotation – the following text of the Second Vatican Ecumenical Council:

“The root reason (“eximia ratio”) for human dig-nity lies in man’s call to communion with God. From the very circumstance of his origin man is already invited to converse with God. For man would not exist were he not created by Gods love (“ex amore”),

and constantly preserved by it (“ex amore”); and he cannot live fully according to truth unless he freely acknowledges that love and devotes himself to His Creator. Still, many of our contemporaries have never recognized this intimate and vital link with God, or have explicitly rejected it.” (“hanc intimam ac vitalem coniunctionem cum Deo”). (Gaudium et Spes, n. 19 and Catechism of the Catholic Church n. 27. )

How could we forget that, with the text quoted above – and in the richness of the wording chosen – the Conciliar Fathers intended to speak directly to atheists, upholding the immense dignity of the voca-tion from which they had de-parted? And they did so with the same words used to de-scribe the Christian experience, at the peak of its mystic inten-sity!

The Apostolic Letter Porta Fidei also begins stating that it “ushers us into the life of communion with God”, which means that it allows us to be-come directly immersed in the central mystery of the faith we are called to profess: “To pro-fess faith in the Trinity – Father, Son and Holy Spirit – is to be-lieve in one God who is Love”.

All this must resound in a special way in our heart and in our mind, making us aware of what is the greatest tragedy of our times. Christianized nations are no longer tempted to sur-render to a general sort of athe-ism (as they were in the past) which results from having for-gotten the beauty and warmth of the Trinitarian Revelation.

Today it is especially priests, in their daily worship and min-istry, who must refer everything to the Trinitarian Communion: only by starting from it and by immersing oneself in it can the faithful really discover the face of the Son of God and of His contemporariness, and really reach the heart of every man and the homeland they are all called to. Only this way can us priests restore contemporary man’s dignity, the sense of human relationships and social life, and the purpose of the whole of creation.

“Believing in only One God who is love”: no new evangelization will really be possible unless us Chris-tians are able to surprise and move the world again by

proclaiming the Nature of Our God who is Love, in the Three Divine Persons that express it and that involve us in their own life.

Today’s world, with its ever more painful and pre-occupying lacerations, needs God – The Trinity, and the Church has the task to proclaim Him. In order to fulfil this task, the Church must remain indissolubly embraced with Christ and never part from Him; it needs Saints who dwell “in the heart of Jesus” and are happy witnesses of God’s Trinitarian Love. And in order to serve the Church and the World, Priests need to be Saints!

Mauro Card. Piacenza

PRAYER FOR THE HOLY CHURCH AND FOR PRIESTS

Leading up to the World Day of Prayer for the Sanctifica-tion of the Clergy, the Congre-gation for Clergy has released this prayer for the Church and for priests, written by Saint Faustina Kowalska, the Polish nun who was chosen by Our Lord to spread devotion to Div-ine Mercy:

O my Jesus, I beg You on behalf of the whole Church: grant it love and the light of Your Spirit, and give power to the words of Priests so that hardened hearts might be brought to repentance and re-turn to You, O Lord.

Lord, give us holy Priests; You yourself maintain them in holiness.

O Divine and Great High Priest, may the power of Your mercy accompany them every-where and protect them from the devil’s traps and snares which are continually being set for the soul of Priests.

May the power of Your mercy, O Lord, shatter and bring to naught all that might tarnish the sanctity of Priests,

for You can do all things.

My beloved Jesus, I pray to you for the triumph of the Church, that you may bless the Holy Father and all the clergy; I beg you to grant the grace of con-version to sinners whose hearts have been hardened by sin, and a special blessing and light to priests, to whom I shall confess for all of my life. Amen.

The Church needs Saints who dwell “in the heart of Jesus”

Cardinal Mauro Piacenza

In June, 1675, Jesus appeared to St. Margaret Mary Alacoque, a French Visitation nun at the convent of Paray-Le-Monial, France, and said to her: “Behold the Heart which has so loved men that it has spared nothing, even to exhausting and consuming Itself, in or-der to testify Its love...”

Jesus also made known to Sister Margaret Mary twelve promises in favor of those who have a true devotion to His Sacred Heart. (See next page.)


For many years is held in Ottawa the National March for Life. On May 10, 2012, a record-breaking crowd of 19,500 people gathered on Parliament Hill, including several Roman Catholic Bishops. Several Pil-grims of St. Michael also participated in the event. The annual event marks the passage, on May 14, 1969, of the infamous “Omnibus Bill” of Canadian Prime Minis-ter Pierre Elliott Trudeau, which struck down Canada’s ban on abortion and paved the way for abortion-on-demand. With about 100,000 babies aborted in Canada every year, it is is more than 4 milliomn babies who thus have been killed since 1969. Here is a reflexion on this March written by Fr. Thomas Rosica, C.S.B., CEO, of Salt and Light Catholic Media Foundation, posyed on May 7 on their blog (http://saltandlighttv.org/blog/)

Why do we march for life in Ottawa this week? Because human life has a sacred and religious value, but in no way is that value a concern only of believers.

Today we are living in the midst of a culture that denies solidarity and takes the form of a veritable “culture of death”. This culture is actively fostered by powerful cultural, economic and political currents that encourage an idea of society exclusively concerned with efficiency. It is a war of the powerful against the weak. There is no room in the world for anyone who, like the unborn or the dying, is a weak element in the social structure or anyone who appears completely at the mercy of others and radically dependent on them and can only communicate through the silent lan-guage of profound sharing of affection.

Abortion is the most serious wound inflicted not only on individuals and their families who should pro-vide the sanctuary for life, but inflicted as well on so-ciety and its culture, by the very people who ought to be society’s promoters and defenders. Let us never forget Pope Benedict XVI’s words at the opening cere-mony of World Youth Day 2008 in Sydney, Australia, on July 17, 2008:

“And so we are led to reflect on what place the poor and the elderly, immigrants and the voiceless, have in our societies. How can it be that domestic violence torments so many mothers and children? How can it be that the most wondrous and sacred human space – the womb – has become a place of unutterable violence?”

The Roman Catholic Church holds a consistent ethic of life. The Church offers a teaching on the inviol-ability, the sacredness and dignity of the human per-son. However, opposition to abortion and euthanasia does not excuse indifference to those who suffer from poverty, violence and injustice. Whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, what-ever violates the dignity of the human person such as mutilation, torments inflicted on body or mind, at-tempts to coerce the will itself, whatever insults human dignity such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children, disgraceful working conditions where people are treated as instruments of gain rather than as free and responsible persons – all of these things and more poison human society.

In Pope Benedict XVI’s encyclical, Caritas in Veri-tate (Truth in Charity), the Holy Father addresses clear-ly the dignity and respect for human life “which cannot in any way be detached from questions concerning the development of peoples.” Benedict writes,

“In economically developed countries, legisla-tion contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contribut-ing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other states as if it were a form of cultural progress.”

“Openness to life is at the centre of true develop-ment,” writes the Pope in that same encyclical. “When a society moves toward the denial or suppression of life, it ends up no longer finding the necessary mo-tivation and energy to strive for man’s true good. If personal and social sensitivity toward the accept-ance of a new life is lost, then other forms of accept-ance that are valuable for society also wither away.” The Holy Father sums up the current global economic crisis in a remarkable way with these words: “Human costs always include economic costs, and economic dysfunctions always involve human costs.”

The burning issues of the promotion of human life must be high on the agenda of every human being on every side of the political spectrum. They are not only the concern of the far right of the political spec-

trum. Many people, blinded by their own zeal and goodness, have ended up defeating the very cause for which we must all defend with every ounce of energy in our flesh and bones.

Being pro-life does not give us the right and license to say and do whatever we wish, to malign, condemn and destroy other human beings who do not share our views. We must never forget the principles of civility, Gospel charity, ethics, and justice. We must avoid the sight impairment and myopia that often afflict people of good will who are blinded by their own zeal and are unable to see the whole picture.

Several years ago, the Capuchin Archbishop of Boston, Cardinal Seán O’Malley wrote these words:

“If any cause is motivated by judgment, anger or vindictiveness, it will be doomed to marginaliz-ation and failure. Jesus’ words to us were that we must love one another as He loves us… Our ability to change people’s hearts and help them to grasp the dignity of each and every life, from the first moment of conception to the last moment of natural death, is directly related to our ability to increase love and unity in the church, for our proclamation of the Truth is hindered when we are divided and fighting with each other.”

Today we are living in the midst of a culture that denies solidarity and takes the form of a veritable “culture of death”. This culture is actively fostered by powerful cultural, economic and political currents that encourage an idea of society exclusively concerned with efficiency. It is a war of the powerful against the weak. There is no room in the world for anyone who, like the unborn or the dying, is a weak element in the social structure or anyone who appears completely at the mercy of others and radically dependent on them and can only communicate through the silent lan-guage of profound sharing of affection.

The market push towards euthanasiaIf we look carefully at the great dramas of the last

century, we see that as free markets toppled Com-munism, exaggerated consumerism and materialism infiltrated our societies and cultures. Aging popula-tions, especially in the west, and resulting smaller

workforces are now creating a market push towards euthanasia. As Blessed John Paul II wrote: “a right to die will inevitably give way to the duty to die.”

Most people who think that euthanasia and assist-ed suicide should be legal are not thinking the whole issue through. They are thinking about personal au-tonomy and choice. They think about what it would be like to suddenly become incapacitated and consider such a life as undignified or worthless. Perhaps they consider severely disabled people as having no qual-ity of life. Our dignity and quality of life don’t come from what we can or cannot do. Dignity and quality of life are not matters of efficiency, proficiency and pro-ductivity. They come from a deeper place – from who we are and how we relate to each other. True com-passion leads to sharing another’s pain, not killing the person whose suffering we cannot bear.

What is wrong with abortion, euthanasia, embryo selection, and embryonic research is not the motives of those who carry them out. So often, those motives are, on the surface, compassionate: to protect a child from being unwanted, to end pain and suffering, to help a child with a life-threatening disease. But in all these cases, the terrible truth is that it is the strong who decide the fate of the weak; human beings there-fore become instruments in the hands of other human beings.

Being pro-life is one of the deepest expressions of our baptism: we stand up as sons and daughters of the light, clothed in humility and charity, filled with conviction, speaking the truth to power with firmness, conviction and determination, and never losing joy and hope. Being Pro-Life is not an activity for a polit-ical party or a particular side of the spectrum. It is an obligation for everyone: left, right and centre! If we are Pro-Life, we must engage the culture around us, and not curse it. We must see others as Jesus does, and we must love them to life, even those who are op-posed to us. Being pro-life in this day and age is truly prophetic, and it will bring about authentic develop-ment and enduring peace in our world.

Fr. Thomas Rosica, CSB CEO, Salt and Light Catholic Media Foundation

Why we marched for life in Ottawaby Fr. Thomas Rosica, CSB.

19,500 at this year’s March for Life in Ottawa. Photo: Steve Jalsevac/LifeSiteNews


by Debi VinnedgeWhen friends set up Lisa Schuenemann on a blind

date with Mike Brown in January of 1999, the last thing she was looking for was a future husband. Lisa had re-cently moved to the Tampa Bay area and was busy setting up her chiropractic office and preparing to buy her first home.

So, beginning a relationship with anyone was the fur-thest thing from her mind. But after a lot of badgering from her friends, she reluctantly agreed to meet him. Much to her surprise, she was instantly attracted to Mike’s kind-ness, his sense of humor and deep spirituality.

They were married on May 26, 2001 at Christ the King Church in Tampa. As a young couple bound by their deep love for each other and a mutually profound Catholic faith, they settled into married life, eagerly planning their future family together.

On August 8th, 2003 Lisa and Mike were blessed with the birth of their first son, Samuel Thaddeus. Over-whelmed with joy, life was perfect for the Browns. But it would be the strength of their love and faith that was about to see them through the toughest time of their lives.

Mike & Lisa with Finn Xavier (in red), Samuel Thaddeus, (oldest), and Gianna Maria – July 2010

In 2006, Lisa and Mike were overjoyed to discover they were expecting their second child. But at 10 ½ weeks into the pregnancy, a routine ultrasound would reveal the tragic news that their baby had a rare genetic disorder called Trisomy 18. Normally, there are 23 pairs of human chromosomes but in Trisomy 18 there is an extra chromo-some with the 18th pair.

Unlike Down Syndrome, which also is caused by a chromosomal defect, Trisomy 18 causes major medical complications that are life-threatening such as kidney and heart malformations. 50% of babies who are carried to term will be stillborn. Of those who survive birth, most will die in the first month of life and only 5-10% will live through their first year.

Lisa and Mike sat numbly as her doctor explained the diagnosis and then proceeded to offer the abortion drug, RU486 as an immediate “solution” to their problem. They flatly refused. Reeling with the knowledge their baby may not survive through the pregnancy, much less after birth, Mike and Lisa began to pray as they had never done before.

They began looking into everything they could find on Trisomy 18 and any faith-based organizations that might be able to offer support. Finding none, Lisa sought counsel from a dear priest-friend.

She listened with disbelief as he told her she needed to weigh her decision very carefully. What sort of life would her baby have even if by some miracle he somehow survived? What sort of life would she and Mike have? Were they prepared for a child that had no chance of survival? With heavy heart he gently told her that under the circumstances it would be understandable if she decided not to bring her baby to term. It was not the response Lisa had expected. Nor was it what he should have told her. The Church teach-ing on unborn babies with a fatal diagnosis is clear:

The USCCB Committee on Doctrine drawing from both the Ethical & Religious Directives for Health Care and Evangelium Vitae states:

“The rights of a mother and her unborn child deserve equal protection because they are based on the dignity of the human person whatever the condition of that person. Consequently, it can never be morally justified to directly cause the death of an innocent person no matter the age or condition of that person… Hence, it is clear that before “viability” it is never permitted to terminate the gestation of a child ... Nor is such termination permitted after “viability” if early delivery endangers the child’s life due to complica-tions of prematurity… The Ethical and Religious Directives remind us that the directly intended termination of a preg-nancy before viability constitutes a procured abortion and is never permitted.”

It was what Lisa should have been told by the priest. It was in fact, exactly what she needed and wanted to hear – a confirmation of what she already knew in her heart. But without the support of her Church and her doctor, Lisa was more confused than ever. What if the doctors are wrong, she asked herself? And what if they’re not? Did it really matter? The questions weighed heavily on her heart.

But further Chorionic Villus Sampling (CVS) tests at 13 weeks in which a small section of the placenta is removed, confirmed the diagnosis. Over the next several weeks, more ultrasounds revealed the many problems their tiny son would have that would not allow him to survive. Again, her doctor strongly advised her to terminate the pregnancy and again, they refused.

Those were dark days for the Brown family. Feeling utterly lost, alone and without hope, Mike and Lisa con-tinued to pray and search for the support they so desper-ately needed. In what she describes as the first of many an-swers to their prayers, she stumbled across a website called www.benotafraid.net. After reading the information from this Catholic-based group, Lisa said it was the confirmation she

needed as they humbly knelt in total submission and pro-nounced the words together: “Thy will be done”.

They began searching for a suitable name for this special little son and ultimately chose “Nevan” which is an Irish name meaning “holy little saint”.

“How perfect”! Lisa would tell this writer later. “The mental anguish of carrying a baby whom the world deemed ‘worthless’ was a cross that we bore sadly but proudly. For Nevan meant something to us and more im-portantly, he meant something to God. Each day we cried and celebrated each kick and movement. We were un-sure if Nevan would live through birth or when God would choose to bring him home.”

One thing was certain, Lisa and Mike knew in their hearts this child had a special purpose.

Unfortunately, it seemed nearly impossible to con-vince anyone else. Even the perinatologist gave them no recommendations for support groups. And the genetic counselor whom her doctor had referred them to for help, to this date has never called the Browns’ back.

But as the weeks went by, the Holy Spirit worked powerfully as they met Jane Parker of Suncoast Hospice’s Perinatal Division who Lisa describes as the “angel” who would later help them in their time with Nevan.

At 31 ½ weeks into her pregnancy – just 4 days prior to Sam’s 3rd birthday, Lisa went into labor and immedi-ately headed to Bayfront Medical Center in St. Petersburg where she gave birth to Nevan Michael who was born alive. Without question, he was absolutely precious and perfect in their eyes.

He was immediately baptized, held, loved and cherished in the short one hour of his life.

Meanwhile, their dou-la, Jane Parker stood by them the entire time and as the doctor examined little Nevan, another photo was taken that would soon con-firm their faith, their hope and their trust in God.

Back home from the hospital on their son Sam’s birth-day, Lisa was both physically drained and emotionally ex-hausted. Quietly, she stole away from their son’s celebra-tion and again went to her knees in tears, begging God for a sign that little Nevan was in His care. In her immense sorrow she prayed would help make sense out of what seemed such a senseless loss. Her answer was about to come in a most unexpected way.

It was delivered in the photo that had taken of Nevan in the hospital right before he died.

In the somewhat groggy aftermath of her delivery Lisa had thought she noticed a very faint image of what ap-peared to be broken blood vessels in the shape of a cross on Nevan’s tiny chest. But when Jane brought her the un-touched picture, she gasped and cried out loud at the sight of the obvious cross emblazoned next to Nevan’s heart.

Doctor holds a light to Nevan’s chest to check his heartbeat

Lisa knew in an instant that her pray-ers were answered. While she had prayed throughout her entire pregnancy for a miracle, God chose to give her one in a very different way.

When Lisa showed the photo to the priest who had counseled her early in her pregnancy, he was moved to tears as he gazed again and again at the miraculous im-age. The look in his eyes spoke volumes and Lisa knew her “holy little saint” was already at work.

Perhaps little Nevan’s purpose was the conversion of the priest’s heart or the doctors who could offer no medic-al explanation for the incredible image. Today Lisa’s doc-tor still carries Nevan’s picture and tell others how he has changed her life forever.

Or perhaps it was the work that Lisa now does, in helping to counsel other women who are going through difficult pregnancies and facing the same fears she did. In any case, whatever God’s purpose is for Nevan, Mike and Lisa know they have been richly blessed.

“We received the best gift a parent can hold in their heart – we became parents of a saint ! ”

Lisa writes: “The medics do not tell you about the op-tion of carrying a baby to term and how rewarding and healing it is for the family and the right decision for the precious baby. It is a disgrace that no one speaks of this – we had to hunt it down. I don’t want other parents to go through what we did and Be Not Afraid will help them avoid a lot of heartaches ! ”

Nevan’s gravesite at Calvary Catholic Cemetary, St Petersburg, FL

Reprinted with permission. Source: http://www.cogfor-life.org/wordpress/wp-content/uploads/2012/04/Holy-Little-Saints-A-Story-of-hope-healing-and-miracles.pdf

Holy Little Saint – a story of hope, healing and miracles

Nevan’s Baptism picture


The Third Sorrowful MysteryAfter contemplating Our Blessed Lord drenched in

His Sacred Blood, torn and crushed by blows, barely able to breathe, they buffet Him, and drive deep into His Sacred Skull the crown of mockery, we pray:

O Blessed Jesus, I invoke you through Your Holy Wounds and I place inside each of these ineffable, sear-ing, mortal wounds, caused by those dagger-like thorns of marine junk, all those in finance and commerce. All those who have sold or will sell their eternal souls for greed, for power.

I pray through Your Most Precious Blood and with it, seal into these Holy Wounds, each of these people. Lord Jesus, I bind in Your Holy Name all evil from corrupting these people any further and invoke Your Divine Justice and Divine Mercy upon them. Amen.

The Fourth Sorrowful MysteryAfter contemplating Our Blessed Lord fallen

for the third time, His holy feet so badly tortured, His blessed legs so torn, His beloved knees so damaged, His most holy hands, arms and el-bows so bruised, battered and racked by throb-bing pain. But most of all dear Jesus, we re-member the wound on Your sacred shoulder on which your bore Your beloved cross. This wound which so caused your sacred flesh and bones an anguish, a misery, greater than any other holy wound. Your flesh so torn, Your bones laid bare.

We pray: O Blessed Jesus, I invoke you through Your holy wounds and I place deep in-side these salvific torments all those who have authority over others. From the simplest author-ity, to those who hold the lives and fate of others in their hands.

I pray through Your most Precious Blood and with it, seal into these Holy Wounds, each of

these people. Lord Jesus, I bind in Your Holy Name all evil from corrupting these people any further and invoke Your Divine Justice and Divine Mercy upon them. Amen.

The Fifth Sorrowful MysteryAfter contemplating Our Blessed Lord nailed to His

Cross, suffering an excruciating and horrific death, His every tormented thought centered on us, our redemp-tion and salvation, finally giving us into the care of His Mother, we pray:

O Blessed Jesus, I invoke you through Your holy wounds and I place deep inside each of these wounds of the Crucifixion; Your beloved hands, Your holy feet and the revered wound in Your sacred side, all families, es-pecially those within the city of (your city’s name), who have or are about to commit divorce, all those who have committed the abomination of abortion or are contem-plating abortion, and all those who have fallen prey to perversion and adultery. I place in these cruel and dev-astating wounds as well, all children of these individuals and families, to keep them free from the stain of these sins and to keep them under the protection of the Holy Family, free from the desires of the flesh and fervor for the things of this world.

I pray through Your Most Precious Blood and with it, seal into these holy wounds, each of these people. Lord Jesus, I bind in Your Holy Name all evil from corrupting these people any further and invoke Your Divine Justice and Your Divine Mercy upon them. Amen.

Followed by: Hail Holy Queen, St. Michael Prayer and then repeat 10 times: “Jesus, Mary and Joseph, I love you, save souls.”

These prayers are the prayers of the founders given by Our Lord to Sr. Marie of St. Peter from Tours, France. Sr. Marie recounted this to St. Bernard of Clairvaux.

Nihil obstat and Imprimatur + Pedro Card. Rubiano Saenz, Archbishop and Primate of Colombia Bogota, July 9, 2008.

Morning PrayerGood morning Father, Father of all

mankind. I love you my dear Beloved Father, I love you with all my heart, with all my soul and with all my mind. I thank You for my life and the life of my family. Thank you, Father, for everything you have done for us.

Thank You, Father, for our health. Thank You, Father, for your love and for Your protection.

Father, I offer you this day my free will. Please replace it with Your Divine Will. Show me what You would have me do this day, and help me, my Beloved Father, to accomplish it.

Good morning Mother, Mother of all mankind. I love you, my Beloved Mother. Thank you for your love and your protection. I re-new this day my consecration to your Sorrowful and Im-maculate Heart and to the Sacred Heart of your beloved Son, our Lord Jesus.

Please Mother, ask Saint Joseph to protect and in-tercede for me and my family this day. I thank God for my beloved Guardian Angel and for all the Guardian Angels of my family. I ask for their intercession and protection upon each one of us this day. Amen, Amen, Amen.

Suggested short-form of daily renewal and personal consecration:

Most Sacred Heart of Jesus, truly present in the Holy Eucharist, I consecrate my body and soul to be entirely one with Your Heart, being sacrificed at every instant on all the altars of the world and giving praise to the Father, pleading for the coming of His Kingdom. Please receive this humble offering of myself. Use me as You will for the glory of the Father and the salvation of souls. Most Holy Mother of God, never let me be separated from your Di-vine Son. Please defend and protect me as your special child. Amen.

Eucharistic prayer of AkitaApproved by Bishop John Shojiro Ito

The Sorrowful MysteriesAs you now prepare to say The Sorrowful Mysteries of the Holy Rosary, first make an act of praise and reparation (as given by Our Lord):

May the most sacred, most adorable, most incomprehensible and ineffable name

of God be forever praised, blessed, loved, adored and glorified in Heaven,

on Earth and under the earth, by all creatures of God and by the Sacred Heart of Our Lord

Jesus Christ, in the Most Holy Sacrament of the Altar. Amen.

Picture in your mind the Holy Face of Jesus… Our Lord said, “By offering My Face to My Eternal Father, nothing will be refused and the conversion of many sinners will be obtained”:

Eternal Father, I offer Thee the Adorable Face of Thy Beloved Son for the honor and glory to Thy Name,

for the conversion of sinners and the salvation of the dying, especially in

this city of (your city’s name) and all the cities in this world. Amen.

You now say the Creed, the Lord’s Prayer, the Hail Mary 3 times and one Glory Be, followed

by the Meditations:

The First Sorrowful MysteryAfter contemplating Our Blessed Lord kneeling in

the garden of Gethsemane, His holy pores opened after releasing the sacred blood, we pray:

O Blessed Jesus, I invoke you through Your holy wounds and I place inside each of the open pores of your sacred sorrow and agony, all those in the media, especially those who create and decide what we and our children watch, hear and read. I pray especially for those who are actively promoting pornography, perversion, immorality and the occult; in movies, on the internet, in magazines, but most importantly, on television.

I pray through Your most precious blood, and with it, seal into these holy wounds, each of these people. Lord Jesus, I bind in Your holy Name all evil from corrupting these people any further and invoke Your divine Justice and Your divine Mercy upon them. Amen.

The Second Sorrowful MysteryAfter contemplating Our Blessed Lord hanging by

chains from the column of flagellation, His sacred flesh ripped and gouged, we pray:

O Blessed Jesus, I invoke you through Your holy wounds and I place inside each of the deepest gaping wounds on Your most holy back, which in one, exposed Your sacred bone, all world leaders and all those in gov-ernment and politics, especially those who would seek to enslave freedom.

I pray through Your most precious blood and with it, seal into these Holy wounds, each of these people, Lord Jesus, I bind in Your holy name all evil from corrupting these people any further and invoke Your Divine Justice and Your Divine Mercy upon them. Amen.

Meditations and prayers for our times


When a person says I love this woman, I love this man; do they wish to say the same thing as when they say they love this object?

What is my deepest desire? Do I take pleasure in the disfiguration of love that is lust, reducing the other person into an object destined to as-sure my personal satisfaction? Or do I wish to live a true love that is the gift of self, which puts the happiness of the other person first?

We consume an object; we do not consume a person. We give our lives to a person; we do not give our life to an object. Do I reduce the oth-er who is there for me into an object for my personal needs?

Even when faced with the fear of being alone, we should not make the other person into an instrument to gratify our solitude but want to fulfill the other. Even in the face of the aspiration to love, we should not be in love with love but instead should love the other.

In an egocentric love, we certainly do not want true love from the other person; this carries the risk of being too demanding. We want to be able to be free, which means we wish to keep open the possibility of being with another person. When we treat a person as an object that is available whenever we wish, we can simply leave as soon as we have exhausted the satisfaction that he or she brings to us, or once we meet another person who promises more contentment.

In this perspective the couple does not become a place where one gives oneself to the other but becomes he or she who takes from each other, which means they become a place where one consumes the other. In this context, to love means to find a person who satisfies the needs of the moment. When this moment has passed, be it long or short, a separation is negotiated that we wish to be without suffering. Each one is supposed to be able to leave and search for another person that will satisfy the needs for this new step in their life.

In true love, the person does not want to manipulate the other but to serve; this is why they wish to give of themselves. In wanting to give, they wish to give every-thing that they are, because in its movement love always wishes to be greater, to be more absolute, and to give of itself. And because time is at our disposal, to give means also to give all his or her life.

Fidelity is more than an intrinsic part of all true love, to the point which all adolescents can say: “fidelity to the

person that I wish to marry starts now, even before I know him or her.” Virginity becomes not what one asks of the other, but what we want to give the other as the expression of a radical gift of self.

To be unveiled Love that is a gift of self hopes to be

loved in return and alludes to a union that will be rendered possible by a mutual gift and for that communion to be possible there must be a continual exchange of communica-tion. This is why to love is to give and show oneself. To show means to unveil, to depict oneself with ones gifts and limitations, ones riches and one’s weaknesses.

To show oneself is to say gently that we are wound-ed. To show oneself is to effectively say what makes us fulfilled. To show oneself says to the other how much his or her love makes us live, how much the mystery of the person constantly overwhelms us.

When a couple give and show themselves to each other, they can then say in all truth not only your love for me and my love for you but they can say our love.

Is this an idyllic vision? Is it a shallow dream that has no hope of being realized? Is it a dream that was pos-sible yesterday but is impossible today? Here we touch one of the fundamental aspects of the problem: in order to love like this, it is not sufficient to simply want to love

but one must also believe in this love. A person does not give their life for a doubt; they give their life for a certainty.

Is it possible?Today trust such as this is attacked on every side,

the heroes and heroines presented by the media seem often to find happiness in transitory love, in adventures without a future.

In society, we are faced with an increasing number of broken couples. Perhaps in our own families we are a witness to painful separations. Perhaps I myself, despite having believed in true love, find myself used and left behind, put aside because I was considered inadequate for another person.

A suspicion is then sown in our spirits and hearts. Doubt contributes to the growth of this suspicion and makes a path, bringing us little by little to the certainty that true love does not exist.

The young man does not dare to believe that he can meet a woman who will love him and give herself to him for life. The young woman does not dare believe that she can meet a man who will want to love her and give himself to her for life.

Couples who live difficult moments do not dare to believe that they can forgive and grow in their communi-cation and mutual gift to each other.

To destroy trust is to destroy love.

Saving trustTo save the couple and the family, we must save

true love. To save true love, we must save the faith in the possibility to love.

We must believe that man and woman are made to love each other and that they are inhabited with the ca-pacity to give themselves to each other in love.

We must then believe that the person that I married has, deep with herself or himself, a desire to love me and the strength to surpass herself or himself.

I must believe that I have within myself all that is necessary to love the person that I married freely, totally and unreservedly.

So when social media promotes doubt, when the sentiment of love that I have experienced so intensely seems to have vanished and cannot return, when communication seems impos-sible; it is faith in Christ that saves ev-erything.

Trust in Jesus ChristWe are called to see in Jesus the salvation of God.

To believe in Jesus Christ and the salvation He brings, means to change our outlook about people, it means to be able to see the capacity for good that is inside them, it is to inspire works of grace that aid in the capacity to give freely which makes a person grow and be fortified.

Through faith in Christ, Christ Himself comes to save the confidence inside me that true love exists and is possible. He makes me able to believe that the other person can love me, to believe that I can love this person with an ever-growing love.

Through faith, do not be afraid to believe in love and the gift of self. Through faith, do not be afraid to throw

yourself in the adventure of true love, even if that means that we do not know where we are going (uncertainty in the face of what can happen in the future on the social, political, economic, ecologic level, etc.).

Through faith, may the person who could have been dominated by egocen-trism, who could have been unfaithful in different ways, turn to the mercy of Jesus Christ who pardons and renews hearts.

Through faith, may the people who are alone in their exercise of parental responsibilities know that Jesus Christ is eternally faithful, able to give the support that goes beyond anything we could imagine.

Through faith, may the adolescent undertake in trust the battle of chastity and virginity. Through faith, may the couple never become discouraged and persevere with truth in fidelity, mutual self-giving and communication.

Let us pray to the Holy Family of Jesus, Mary and Joseph, so that all youth and couples search for the Lord and His power, He who came to save us, Who comes to save in us the faith in love and may He render us ca-pable of loving.

Most Rev. Christian LepineBorn in Montreal on September 18, 1951, Most Rev.

Christian Lepine was ordained a priest on September 7, 1983. He studied theology at the University of Montreal and philosophy in Rome. He began his ministry at the parishes of Saint Joseph of Mont Royal and at Notre Dame des Neiges (Our Lady of Snows), afterwards leav-ing to work at the Vatican from 1998 to 2000.

Upon his return to Canada, he was the director of the Major Seminary in Montreal and in 2006, he was named pastor of two parishes in Repentigny: Notre Dame des Champs (Our Lady of the Fields) and Purification de la Bienheureuse Vierge Marie (Purification of the Blessed Virgin Mary). He was nominated Archbishop of Montreal on March 20, 2012. Archbishop Lepine is a champion of Bl. Pope John Paul II’s Theology of the Body and is encouraging this teaching to his new diocese. This hom-ily was given on January 28th, February 4th and 11th, 2007 – during which time Most Rev. Lepine was residing as pastor in Repentigny.

Believe that love is possible

God is LoveArchbishop Christian Lepine


If you have just moved or are about to move, it is very important to send us your new address. If you do not send us your new ad-dress, the post office returns your MICHAEL Journal to our office and we sustain a fine for each journal thus returned. Thank you!

Make sure MICHAEL moves ...with you!

Moving?

In recent months it has become ever clearer that the powers-that-be, i.e., the international plutocrats who rule this planet, are now targeting Iran’s nuclear facili-ties as their next episode in the on-going ‘war on terror.’ For reasons that we will explore, Catholics, and indeed all people of good will, cannot remain indifferent in the face of such posturing. In conscience we are obliged to ask ourselves: would a military strike against the Islamic Republic of Iran be morally justified?

The traditional standards for discerning the moral rightness or wrongness of going to war are contained in the first part of the Just War Theory.1

There are seven criteria which must be met if military action against another society can be morally justified. A just war must have 1) a just cause, i.e., the protection of innocent human life and/or well-being, and must be mo-tivated by 2) a right intention, i.e., the just cause must be the real and only reason behind the decision to engage 1 This part of the theory is traditionally referred to under the Latin heading of Jus ad Bellum.

in a war. Beyond these two foundational conditions, a just war must also respect the conditions of 3) propor-tionality, i.e., the benefits of the war as a whole must be greater than the harm it would inflict, 4) comparative jus-tice, i.e., the nation contemplating war must not also be guilty of furnishing a just cause for the proposed enemy to attack it, 5) competent authority, i.e., the war must be waged by the nation’s appropriate political authority, 6) last resort, i.e., all other peaceful alternatives for resolv-ing a conflict must have been fully exhausted, and 7) probability of success, i.e., it must be possible to satis-factorily resolve the conflict by military means.

The upshot of these criteria is that there is always a heavy presumption against war such that the only type of war which could ever qualify as a just war is one which could be effectively, efficiently, and fairly waged in de-fence against an unjust aggressor.

Now it is sometimes claimed by Catholics of a cer-tain political and often national persuasion that, in con-tradistinction to the practice of abortion, war is not in-trinsically immoral because it involves many prudential issues which can honestly divide people of good will. I am afraid that this method of contextualizing the issue is nothing less than a sophistic trick which, consciously or not, is intended to impede the exercise of right reason.

While it is true that there can be such a thing as a ‘just war,’ whereas direct abortion can never be morally justified, it is also true that: a) all wars, past, present, and future, either meet all of the just war criteria indepen-dently of anyone’s specific judgement or they do not (the role of prudential judgement in applying the criteria does not make the truth concerning war somehow subjective rather than objective), and that b) unjust wars, i.e., those that do not meet the criteria, are just as intrinsically evil as any direct attack on the life of the unborn child.

An unjust war is simply one instance, amongst oth-ers, of mass murder (alongside the wanton destruction of the property, economic and social stability, and gener-al well-being of another nation). From this it follows that the politicians, civil servants, and soldiers who conduct it are mass murderers and that the common citizens who support it are at least material if not formal co-operators in evil.

Since it is a heinous violation of the fifth command-ment, Catholics and all people of good will can never ignore the question of a proposed war’s moral justifiabil-ity. They have a duty to thoroughly examine the reasons given in favour of a war and to measure it against the

proper criteria. Should the proposed war fail to meet the test, and let it be noted that it is by no means an easy thing for any modern war to satisfy all of them, they have a serious obligation to apply political pressure through whatever means are available so that the war can be averted. It is senseless to claim to be pro-life if one turns out to be pro-murder by act or omission when it comes to the matter of unjust wars.

How does the proposed attack on Iran appear in the light of the Just War criteria? Let us first examine the al-leged facts as they are related by officialdom.

We are told day in and day out by the mainstream media and the bulk of the political classes of various western countries that Iran is secretly developing nuclear armaments and that this constitutes a sufficient reason to attack the country in an attempt to destroy their nu-clear facilities. While the development of such weapons would constitute a violation of the Nuclear Non-Prolifer-ation Treaty (a treaty which Iran has signed while Israel has not), their mere possession, or rather the possibility of their possession, would not constitute sufficient justifi-cation for an attack.

We must make a distinction between pre-emptive and preventive war. A pre-emptive war might be justifi-able under Just War Theory if one country were on the imminent verge of undertaking acts of unjust aggression against another. A preventive war, on the other hand, or waging war in order to prevent the possibility of another country from ever being in a threatening position, is never justifiable. If it were, the mere possession of armaments of any kind would be reason enough for any country to attack any other and this would lead to a series of absurd and universally devastating consequences if taken to its logical conclusion.

It is at this point that our rulers tell us that Iran is not merely developing nuclear weapons in secret; it has also threatened to engage in unjustified acts of aggression against other nations. The implication is that if we allow Iran to develop ‘the bomb’ they will undoubtedly use it without any provocation – just because they are irratio-nally aggressive (hence the country was listed as part of George W. Bush’s “Axis of Evil”). This sums up the op-position’s case for the claim that the just cause condition would be met.2

2 I have omitted Iran’s alleged support of terrorist organiza-tions as constituting part of the just cause as this cannot be plausibly claimed, for various reasons, as constituting a justifi-cation for attacking Iran’s nuclear facilities.

Happily, the reality of the situation is far different from what we are being led to believe. Regarding the first issue, it is the considered judgement of 16 US intelligence agencies that Iran does not currently have an

active nuclear weapons programme, i.e., as a matter of fact, the Iranians are not building a nuclear bomb or war-head, but are merely conducting the sort of research to which they have a right under the NNPT.3 In this connec-tion it might be noted that while Iran permits international inspections (even if partially limited) of its nuclear facili-ties, Israel does not permit any at all.

But what about conventional weapons? Might Iran, with one of the largest and best trained and well sup-plied military forces in the world, pose a danger to other nations? Didn’t the current President of Iran, Mahmoud Ahmadinejad, once threaten to “wipe Israel off of the face of the map”? There is a significant problem with this story which has been incessantly repeated: it isn’t true. When Ahmadinejad made the declaration in question he was actually quoting from Iran’s first Supreme Leader, the Ayatollah Khomeini, and what the latter had actually said was something along the lines of “the regime pres-ently occupying Jerusalem must vanish from the pages of time”4. One will notice that there is no mention of “Is-rael,” “wipe off,” or “map” in the actual statement.

Furthermore, far from threatening to invade or oth-erwise attack any other nation, Iran has a relatively long history of peaceful co-existence with its neighbours. It hasn’t attacked any other country in hundreds of years – the same observation cannot be made of either the USA or Israel. The current Supreme Leader, the Ayatollah Khamenei, in addition to declaring his country’s opposi-tion to the development of nuclear weaponry in general5 has also made it clear that Iran will only engage foreign armies in order to defend itself, i.e., in response to an attack.6

It would appear, then, that there is no just cause for attacking Iran’s nuclear facilities and, since the very first criterion of the Just War Theory is not met, any such act would be an unjust act of aggression. Since the powers-that-be must know that the alleged just cause is built on lies of various sorts, we can also conclude that they do

3 http://articles.latimes.com/2012/feb/23/world/la-fg-iran-intel-201202244 http://www.washingtonpost.com/blogs/fact-checker/post/did-ahmadinejad-really-say-israel-should-be-wiped-off-the-map/2011/10/04/gIQABJIKML_blog.html5 http://news.antiwar.com/2012/02/22/irans-ayatollah-khame-nei-we-will-never-seek-nuclear-weapons/6 http://www.cbsnews.com/8301-202_162-57400874/khame-nei-iran-will-strike-back-if-attacked/

Iran in the crosshairs of the Globalists

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By Oliver Heydorn


not have a right intention either, i.e., the real reason(s) for going to war has nothing to do with protecting inno-cent human individuals and their well-being.7 The pro-posed attack on Iran thus fails to meet the second crite-rion as well.

What of the other five criteria? It also seems that there would be serious difficulties in meeting these re-quirements even if there were a just cause and a right intention.

Iran has declared that if attacked it will retaliate. Given the strength of the Iranian military, its allies, and Iran’s sensitive geographical location, it seems unlikely that either the condition of proportionality or the probabil-ity of success would be fulfilled. There is a real danger, for example, that a military conflict with Iran could

quickly degenerate (should China and Rus-sia become involved on the side of the Ira-nians) into a world war in which nuclear weapons could be de-ployed.8

Comparative jus-tice does not seem to be met because Iran has been sub-jected to all sorts of unfair political and economic sanctions merely for doing what it has a right to do under the NNPT.

As far as the competent author-ity condition and its application to the United States is concerned, only the American Congress has the right, according to the US Constitution, to declare war after issuing an ultimatum to the country or countries in ques-tion. This has not yet occurred.

Finally, since talks between the Iranian authorities and the western powers are once more in progress, no one can claim at this point that going to war would be a last resort.

Taking all of these particulars into consideration, I submit that any military strike or war against Iran within the context of present circumstances would fall woefully short of just war criteria and must therefore be rejected as morally unjustified. May Catholics and all people of good will do their outmost to vociferously oppose and to refuse to co-operate in any way in the mass murder of foreign nationals and may God bless and protect the Iranian people.

Oliver Heydorn

7 It is certainly legitimate and important to ask what the real reason(s) for the proposed war actually happens to be, but this aspect of the problem is beyond the scope of the present article.8 http://www.globalresearch.ca/index.php?context=va&aid=27669

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Since God creates the soul together with its embry-onic body, the complete human being constitutes a union of body and soul. That is why at the end of the world ev-ery soul will regain the body from which it was separated at death. Only two human bodies (if we except those of Enoch and Elijah) already partake of glory in heaven; namely, the holy and glorified bodies of Jesus and His mother Mary. All others will be resurrected on the day of the Parousia [Greek for the second coming of Christ].

Death, being the consequence of life on earth and lasting until the Final Judgment and the Resurrection of the Body, is a state arousing both wonder and dread. Thus from the moment of conception, through a life on earth that lasts some seventy or eighty years, we gain for ourselves an eternity of unimaginable happiness or an-guish. Just as the period of a man’s life on earth is real, being affirmed through the senses, reason, conscious-ness, experience, and all the available tools of science, so too is the period after death real, albeit shrouded in a mystery, a veil that only faith can penetrate.

Belief in life after death has accompanied mankind since time out of mind. The most ancient traces of civi-lization attest to a cult of the dead. In the Second Book of Maccabees this belief is already well established. We read there that after his victorious battle, the general Ju-das Maccabeus “took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superflu-ous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought” (2 Macc 12: 43-45).

Already here, in the Old Testament, we discover the truths of our Faith; namely, that we live on after death, that we are answerable for our deeds on earth, that the prayer and offerings of those living on earth help the

poor souls to atone for their sins, and that this concern for the punishment for their sins is a holy and pious thing. Even more

in- structive are Jesus’ own words concern-ing life and death in the New Testament, notably His description of the Last Judg-ment (Mt 25: 31-46) and His parable of the rich man and Lazarus (Lk 16: 19-31).

The old aphorism captures this truth: “As you shall live, so shall you die; as you die, so shall you enjoy eternity.” Af-ter a departed soul appeared to St. Faus-tina with news that it had now passed to heaven from purgatory, she noted in her diary: “I understood how closely the three stages of a soul’s life on earth, in purgatory and in heaven” (Diary, 594). In the Credo we profess belief in the “com-munion of saints.” In doing so, we are not just talking about those who have been raised to the altar. It also meant the real, enduring bond that unites those living on

earth with those who are already in heaven and those who, though saved, are preparing themselves for glory in heaven. These last are the souls who find themselves in purgatory.

What is purgatory? It is not a place, but a state of being after death when the soul comes face to face with Supreme Holiness, Perfection, and Love. The soul has come to the full realization that it stands with all its im-perfections, sinfulness, and poverty before God Himself. The soul pronounces judgment on itself, desiring to find that dignity and innocence which it has lost and now seeks to regain, so that nothing may separate it from that Fire of All-Powerful Love which is God – that Con-flagration before which the entire cosmos is but a paltry speck of dust.

It is the soul itself that decides what path it must take. It decides what it must do in order to stand worthily before that Supreme Love which it had so spurned while living on earth. For some, the process of purification will be long, for others less long, depending on the evil it committed; but in each case the process will be painful. Justice must be satisfied. Our evil deeds follow us, for we leave behind on earth those whom we have injured, scandalized, cheated, or failed to repay for the good they have done.

The poor souls in purgatory have but one consola-tion and happiness: the knowledge that God has forgiv-en them through the redemptive sacrifice of His beloved Son, Jesus Christ. They are now certain of eternal salva-tion. They no longer stand in fear of hell. They will sin no longer; but the evil they have committed must be atoned for and put to rights. The poor souls cannot help them-selves; and yet they suffer terribly. Their agonies spring in the first place from their insatiable yearning for God who revealed Himself to them at their judgment after death. Their suffering also springs from remorse for sin: sor-row for neglecting their duties, for squandering graces, for ignoring the voice of their conscience, for passing up occasions to do good. There is also the appalling aware-

ness that the evil they committed (bad example shown, neglecting to raise children in the faith, the corruption of youth) continues to work its destruction on earth.

Regardless of what we may think of the suffering attending it, purgatory is a great manifestation of God’s mercy. Even the worst sinner, experiencing a moment of sorrow and calling on God’s name, can, after passing through purgatory, attain the eternal happiness of see-ing God. In the light of the doctrine of the communion of saints, purgatory has its rightful place of honor. On the one hand, it prepares those souls who will be worthy of heaven. On the other, it represents for the living a re-minder for constant prayerful remembrance of the dead. The poor souls yearn for God, but Christ also yearns for those for whom He died. He desires to clasp them to His bosom in eternity. Those who assist the poor souls in shortening their sufferings and anticipation of heaven earn an enormous debt of gratitude from those souls and our Savior Himself. This is what Judas Maccabeus believed when he prayed and made offerings on behalf of his slain soldiers. Without engaging the prayers and sacrifices of all the souls in purgatory, the communion of saints would be incomplete. We pray to the saints in heaven for help; the souls in purgatory pray for our help, and when they attain salvation, they pray for us. This is how love is to be perpetuated in the heavenly kingdom.

The best way we can help our dead is by offering up Masses and receiving Holy Communion for their inten-tion. After this come prayers, especially the Stations of the Cross, indulgences, acts of forgiveness for the hurt caused us, and every expression of kind remembrance; e.g. speaking well of them when others criticize them. All this is of far more importance than ornamental grave-stones, flowers, and candles.

Since apostolic times the Church has always at-tached great importance to religious services for the dead souls. Throughout the history of the Church, God has granted many saints a special sensitivity to their needs. Some of these saints have received the gift of communing with the dead and even assuming part of their sufferings, so as to hasten their way to heaven. Among the many intercessors for the poor souls, the fol-lowing might be mentioned: St. Catherine of Genoa, St. Francis de Sales, Bl. Stanislaw Papczynski, St. Faustina; and among the more recent ones: Sister Lucia of Fatima and Maria Simma of Austria (d. 2004), who devoted her whole life to the suffering souls. In the latter’s notes we find the following reflection: “There are as many kinds of purgatory as there are souls... No soul would return from purgatory to live on earth as before, in the dark-ness we live in, for that soul has knowledge which ex-ceeds our comprehension. The soul desires purgatory, the process of purification, as one desires to burn the dross from gold... God has revealed Himself to that soul in such radiant, dazzling beauty and purity that no power could induce it to appear before God with even the slight-est stain defiling it. Only the pure, perfect soul dares to stand before the Eternal Light and Divine Perfection and gaze on the face of God.”

Teresa TyszkiewiczReprinted with the kind permission of Love One Another Magazine

The Communion of Saints


Lech Dokowicz’s Testimony Part 2

Continuation from Part 1 that was published in the March-April 2012 issue of MICHAEL Journal.

On Holy Thursday (the day before Good Friday), we went to the hospital for the first time. After a few hours the [my wife’s] labour pains calmed down and went away so we were sent back home. Good Friday was relatively calm. Again on Holy Saturday, there was an alarm and I drove my wife quickly to the hospital but everything calmed down again. Then on the morning of Easter Sun-day, our son Robert was born. At that point I had been outside of the faith for 17 years that so Sunday was like any other day of the week for me. I didn’t even think about the fact that this was the most important day of the year for a billion people around the world.

Peter told us earlier that after our child was born, regardless of where Peter was in the world that day, he would get on the first plane to be with us and he did just that. The next day, he flew to Berlin, came to the hospi-tal and asked if he could be with the child for a bit. We agreed, of course. He took our child aside (about 20 me-tres away from us), sat down with him, stroked him and talked with him just as you would do with a young child. Afterwards, he said farewell to us and I agreed to meet with him in three weeks time for Mayday – the largest techno event in the world. After my wife felt better, we went to my parents’ home in Poland to relax.

After we went back home, during the first or sec-ond night, something strange started to happen with our child. At midnight he started to make [half-animal, half-human] sounds that really scared us. What was even stranger was that this would last about an hour, then he would calm down and the rest of the day he was like an ordinary baby. Later on our friends asked us why we didn’t go to the doctor or ask our parents. Today I realize that we were blinded. We didn’t want to face this prob-lem. All sorts of weird things happened in our life back then; it was all really beyond us.

There are situations when a person – even though 10 other people see clearly what is happening – that per-son does not know what is going on. We were exactly in that kind of situation. Our son’s strange crying continued day after day.

Three days before my return trip to Germany, a young couple came over to visit us. We had met them at a club in Sopot called SPATiF. The couple were in their 20s and they always wore black. They would stand in the corner, never taking drugs or drinking alcohol like the rest of the club-goers. They only watched and enjoyed themselves doing so. One day my wife went up to them and we started talking. It turned out we had a similar opinion about many things and so we got acquainted. We had a nice relationship with this couple.

The young man was a graphic artist. One day he brought a charcoal drawing he had made for us. He said that the drawing was a present for our child and that we should hang this picture over his bed. My wife and I have very good communication with each other. We looked at each other and I knew she was thinking the same thing I was. As soon as the couple left, it was clear that we had to destroy the drawing. Why? The drawing portrayed an old man sitting on an old iron mining cart from the 19th century; he was sitting on the edge of the cart with his arms limp over the side. His head hung down as if he did not know what was happening to him and the cart was speeding downwards. We decided it was not a good idea to put this drawing in the room of our newborn child.

I said to my wife, “Let’s destroy the drawing but keep the frame.” I liked the look of the frame and wanted to keep it for something else. When I opened it up, I saw that there were two other drawings underneath the first one. Both of the drawings portrayed a similar scene: an angel rising up towards heaven with two arrows speed-ing towards his head. So in all there were three images: one of an old man with the cart speeding downwards and two of angels right before their destruction. I told my wife that too many strange things were happening and that I would ask Peter to explain clearly as soon as I arrived in Germany.

I got into my car and drove to Hanover, then to Dort-mund. On the night of April 30th the largest techno event in the world is held, called Mayday. This night is specific to European occultists and it is called the Night of Wal-purgis (Walpurgisnacht). This is the night where (accord-ing to occultist beliefs) the goddess of love joins with the god of war. Joining sex and violence forms a destructive emotion for the human soul: it is really a perversion. This event took place in the largest hall in Germany which stood next to a soccer stadium called Borussia Dort-mund. The hall had 6 stories and 20,000 young people from the USA, Japan, and from many other countries came to experience this.

In front of the hotel near the hall where we would sleep after work, I met Peter. I opened the trunk of my car and while I was doing that, I asked him about the strange things that had been happening. It was very strange because he suddenly became confused. Peter was a person who always had an answer to every ques-tion, and a quick answer, at that. Suddenly I saw he was lost. Something was not right. He said that this was mere coincidence that those images were below the first one. He also said that we don’t have time to talk about this, since we have go to the hall and get ready; that the final sound-checks and checks of the lasers were in progress, and we had to test our equipment. I felt strange about his response, and believed that he was hiding something from me. But I decided to discuss this with him in detail afterwards.

We went to the hall where the final checks on the equipment were being done. The equipment for Mayday is incredible: the most up-to-date technology and the lat-est equipment available that year. There were enormous walls of speakers, lasers, light and sound systems. The people who work there earn a lot of money working on these techniques. That night, once a year, these people meet.

First we got ID cards with photos that let us move between all the sectors. There was a TV station record-ing the event live until 1 a.m. and various photographers. However, they had to sign a waiver saying that the re-porter must stop recording at 1 a.m. They can come again the next day or they can stay and party with the rest of the people but they are not allowed to record any-thing after 1 a.m. Peter and I did not start working that night until 1 a.m. After [the equipment checks], Peter started to work on an animation that he wanted to show that night. Later we met with some friends, talking and catching up.

At 7 p.m. the gates opened and the youth that had camped out outside started to pour in. About 60-70% of the youth there take ecstasy but some also take cocaine, amphetamines, marijuana or hashish. Many of the young people mix these with alcohol. Around 7 p.m. the entire event began. The first DJs who play are those who were playing at this event for the first time. As the night goes on, more ex-perienced DJs take over and play.

So now I will show you folks, [brothers and sisters] a clip of the 1996 Mayday, so that you can imagine how all of this looks like. What you will

see shortly in the background on the so-called double screen, is Peter’s work, with whom I worked for a few years. You will see how the event is setup. Here is the central symbol of that Mayday: an oval, a symbol of a magic circle of the year in 1996.

That night there was also a structure in the shape of a cross. It hung over the crowd on chains and had re-flector lights mounted on it. These lights could change to any colour and the cross could be moved quickly using electric motors while lasers projected various symbols on the edges of the cross. In a moment we should be able to see a bit of how Mayday looks like. (Editor’s note: here Lech shows his audience a video clip of the event.)

When I show this to young people in school, they ask for more. Most people here have an opposite re-action. This is understandable since one’s reaction de-pends on one’s spiritual sensitivity.

A good DJ knows how to evoke aggression, change the rhythm of the heart, evoke sexuality, and how to use music to stimulate an entire group. As you noticed (in the clip) he used a rhythm that rose higher and higher to a climatic point. When the music reached that climat-ic point all the young people jumped up and shouted. Those are moments where endorphins reach the brain. These moments of joy inside the hall happen every few seconds throughout the night. The night itself has a cer-tain rhythm that is passed from one DJ to another.

That night at 1 a.m. we started work. The famous DJ WestBam started first. The lights in the hall were dimmed down 40%, so that the images that Peter projected start-ed to dominate the entire hall. Unlike in the clip where there was a double screen; that night there were 4 giant screens in each corner of the hall. So if a person had their eyes open, he could watch Peter’s work [from any direction]. He said when we sat down to work at the ma-chines, “Please pay close attention to what I am about to show you. The time has come to explain to you who we are, what do we do and why.” So I concentrated on the images that he was showing. The images were for these 20,000 people firstly, and secondly to teach me.

First I saw a wide-angle lens filming a large oceanic aquarium scene. A scene like one would see in Florida: a large pool separated from the rest of the ocean by a long net. In that pool, a family of 8 dolphins swam together in a synchronized manner as these animals do. I also need to add that the dolphin is the symbol of the people who created the techno scene. They chose the dolphin as their symbol because these are animals who communi-cate twice as quickly as humans do. Also these animals can be in constant contact with the other members of their group.

You could see a group of dolphins moving together in unison. Suddenly from the right side of the screen, someone started pumping a black liquid. At this the ani-mals panicked and the group fell apart. Each dolphin

started worrying about itself. Each one moved into a corner to try and avoid the liquid that darkened the water. After some time, their nervous system

started reacting automatically. Some of them started spinning around their own axis. Some

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Quis ut Deus!


of them started jumping clumsily out of the water. Some-time later the animals exhibited even stronger reactions. The entire group sunk to the bottom and started con-vulsing on the sand. Sand started lifting into the water. The photos became very uncomfortable. It looked as if the creatures were dying, as if something had poisoned them.

After a while, one of the dolphins swam upwards in a spiral to the surface, took a breath and started wak-ing the others. Sometime later, a second one joined the first. The two swam up together, splitting apart (at the surface), and started waking the others. After a few min-utes all of the dolphins in the group joined them. They swam together, swimming in a spiral to the top, splitting apart at the surface and again. It looked beautiful like an underwater ballet. I remember watching in fascination, because these were real photos. I wondered how some-one could have filmed such a thing.

After some time, the entire group jumped and emerged out of water. This transitioned to the anima-tion that Peter had worked on earlier at 7 p.m. As they emerged from the water in formation, their bodies’ shapes transformed into the shape of something like aircraft or rockets. Then you could see earth from low orbit, some 60,000 meters above the surface. It was a beautiful view like what astronauts would see from space. From the flying formation you could see smaller cylindrical objects dropping from them down to the surface. Then explo-sions followed and flags of different countries appeared: USA, China and Russia, as if these countries were com-peting with each other. On Earth greater and greater de-struction occurred: geysers, fires, black smoke... Soon the surface looked like a volcanic surface. Everything was completely destroyed. I understood what Peter was trying to say through these images, so I nodded in his direction that he would show more of his images. The meaning was clear. The film prophesied some sort of global conflict and the destruction of the earth by a nu-clear war.

I nodded and he proceeded to show more images. The camera seemed to be mounted on the ceiling looking down. There were three men wearing protective nuke/hazmat suits similar to those used during the Warsaw Pact. They wore gas masks with an air filter on the side and each man had a shovel in his hands. All they were doing was digging into the ground and throwing the dirt to the right of them. They did this in a synchronized man-ner, minute by minute, and nothing else was happening. They stood with their backs to each other. I looked for

some details in this image but I could not un-derstand it. Then I looked at the whole of

the picture and I saw something chang-ing. As they dug and threw away the black earth, the fresh earth underneath revealed a symbol starting to form in

the clean earth. It looked like and I inter-preted it as a certain Buddhist symbol that

I knew of. I saw three nines (9) with their arms di-rected toward the centre connected together. The fresh earth formed a mound and each man stood inside these 9s. The dirt that fell down in a circle formed the arms in the centre.

I asked Peter to show the next film. He showed a film taken from the 1920s portraying two twin boys wearing white shirts and black pants. But both twins did not have a right leg from the knee downwards and instead stood on wooden peg-legs. Their hair was combed back and gelled down. One of them lay on the ground, while the other stood. The one who lay on the ground tried to stand up with great difficulty. It seemed that the wound was fresh, because he grimaced and sweated as he tried to get up. He trembled violently but every time he got up a little bit he fell down again. Again and again he tried to get up and fell down each time. The images were macabre and difficult to watch. After some time, the boy was able to stand up. But as soon as he stood up, his twin who was standing with difficulty fell down. Then it happened all over again. The one who stood tried to maintain his bal-ance and the one who fell down tried to stand up. I watched them for a long time but I could not understand what these images had in com-mon with the previous images. I looked at Peter and told him that I didn’t understand. He smiled and then pointed at the 20,000 young people. He made it clear to me that these images pertained to the 20,000 young people in the hall.

At that moment I experienced something that came to me with a lot of strength. I realized that some sort of manipulation was happening here and that Peter was controlling these young people in such a way I did not before imagine was possible. This evoked a feeling of bewilderment in me. When I joined the techno move-ment I thought we were changing the world in a positive manner. Now I saw that we were the people at the top; that something was happening to those below. This was a strange feeling for me. I wondered, why was he doing this? Then Peter did something he had never done be-fore. He took my hand, guided it over the machine, and inviting me to experiment what happens when I started manipulating 20,000 people.

Inside of me I felt something strange. I looked for an answer about what was happening and I could not think of what to do. I realized that Peter was waiting for me to do something, and that my hand hung in the air. So I looked at the machine and I attempted to do the sim-plest thing. I moved a joystick forward. This joystick was responsible for controlling the colour in the entire image.

Blue colour flooded the screens. Then something very strange happened. It was as if someone had pulled the plug for the electricity in the entire hall. All the lights went out and the emergency exit lights lit up. Peter jumped up, pushed me away angrily from the machine and started swearing like I’ve never heard him before. He started to calm the machine down, turning various modules on and off. I looked at the person working the

lasers and he was doing the same. I looked at the per-son operating the lights, and he was also doing the

same. I saw the DJ pulling out a new disc. I was startled. Not because of what I thought that I had

done but because the power went off when I first made my decision.

Peter nudged me and said. “Look at what I am about to show you. This is very important.” Again

I channelled all my energy on concentrating on the im-age. The DJ put on an album whose rhythm matched that of an earlier song. It was a fast, hard-hitting beat that sounded like a marching army. The people in the hall were already in a trance, as they had been dancing for hours. Peter started cooperating with two camera op-erators who were filming inside the hall for the Mayday event organizers. We had monitors that let us see what they were filming. The operator would pick one particular individual who was in the hall. This person did not know he was being filmed and had given up control of himself. He moved to the rhythm of the music with closed eyes. Peter overlaid the image of that dancing person with an image of a person climbing a 10-metre concrete tower over a pool. The image alternated every 1/4 second be-tween the dancing person and the climber.

Peter’s film was of this person who climbed to the top of the tower. The person would then spread out his arms and move to the edge of the board. As he is standing at the edge, suddenly his body started lean-ing forward, unnaturally as if the person had gotten shot in the back of the head, and then, in slow motion, the film shows a falling body. This was not a controlled fall but rather uncontrolled, onto one’s head. The images al-ternated between the free-falling person and the filmed person who was dancing. The body fell until there was a flash. Then the camera picked another dancer. Again the film alternated between the dancer and the person who climbed up the tower, went to the edge and fell.

At that moment I experienced something like what people who survive car accidents experience. In front of my eyes I saw this film and I understood with com-plete certainty what was happening. That cross was not a cross-like construction hanging on chains; rather it was

the Cross that was being profaned. That symbol was not of three 9s but rather of three 6s and that these people with whom I worked were Satanists. Around the world they had created a huge fascinating toy for millions of people, and I was one of them. There was no going back for me. I knew it was something that I could take in only one direction.

But the thought came to me that from now on I would be able to do whatever I want. I would get to work on fascinating projects. I could choose whatever people I wanted to be with. Money would be no object; I would live an unbelievable life. Then another thought came, that I have to immediately leave my wife and child and never return because I did not want my wife to follow me where I would have to go. Another thought came to me; “Everything will be yours; you will experience fascinating things.” Suddenly yet another thought came to me: that in the end, I would pay for it all by going to hell.

This completely shocked me because for the past 17 years I never thought about life and death in these terms. I was frightened. I realized that I had lost the most important calling that a person had. Then I had the sen-sation of a soul falling to hell. Not of hell itself but rather the moment of the fall. Someone once asked me how it felt and I compared it to a person who commits suicide by jumping off a building. The moment he performs the step, he realizes that he wants to live. But it is too late and he knows that with every second he is falling closer to his predetermined destiny and there is no escape. I felt this way. It was such a disgusting feeling that I fell on my knees in great fear. I started screaming with all my heart, “Our Father who art in Heaven.” When I said these words I saw in my soul an image of Saint Michael the Archangel, with a flaming sword in his hand. He asked me three questions, first: “Do you believe in God?” I said “Yes!” Second: “Do you deny Satan?” I replied again, “Yes!” And third: “Do you want to fight against him?” I said “Yes!” When I got up from my knees, I believed in God. I remember this wild joy running through me. I un-derstood that what my parents had told me in my child-hood was true. God actually exists! He lives, He really lives!

Then I saw Peter standing beside me. I saw every possible emotion running through his face from bewil-derment to surprise to hatred. He tried to stop me but I pushed him aside and ran to escape. My first thought was that they might want to do something to me. They might want to grab me and do something to me and someone would find my body in some bushes because I knew some things about Peter and the others that a person shouldn’t know.

I needed to get to the hotel to get my passport and car keys. But I could not take the short way that I knew to the hotel. That route was being watched over by people from the techno movement and they had walkie-talkies to communicate with each other. Instead, I needed to find another way out.

Lech DokowiczTranslated by Dorian Pula

(to be continued in the next issue)

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Janusz A. Lewicki

The planned financial crisis which we are currently experiencing could lead to war. If atomic weapons are used in this war, a cataclysm could ensue – one that would destroy life on earth. Among the Virgin Mary’s numerous appearances are those in which She spoke about war as punishment for mankind’s sins, which God will permit. The world today lives as if God did not exist and almost everything has ended up in Satan’s hands. “Satan has succeeded. He has subjected the work of hu-man science and ingenuity to his will, turning everything into a rebellion against God. Most of humanity is in his hands. He has garnered scientists, artists, philosophers, professors, and the wealthy of this world. He uses them to serve his goals: to act without God and against God.” – says Italian visionary Fr. Stefano Gobbi. That is why God must intervene; St. John’s Apocalypse speaks of a cleansing that will leave just a few people left on earth.

First there will be an interior warning and signs in the sky that will call for conversion. Mary said to Fr. Gobbi in 1995, “Tongues of fire will descend on you all, my poor children, so ensnared and fooled by Satan and by all evil spirits, who are experiencing their greatest triumph in these times. Then, you will be enlightened by a Godly light and see yourselves in a mirror of truth and God’s holiness. This will be like the judgement on a smaller scale. The doors of your hearts will be opened to accept the great gift of God’s Mercy.”

After this warning, the world that “God intends to perform a great Miracle,” the Virgin Mary said to Span-ish visionary Conchita Gonzales (born in 1949), “If the warning and the miracle do not convert you, the punish-ment will come.” There will be a time when the world

will be cleansed of its sin and of the evil that has taken it over. “Jesus does not want

to send down the cleansing to scare us but to help and caution us because we are

not heeding Him.”

The Great CleansingThree days of darkness

will touch the whole world. The Book of Revelation tells

us that they are contained in one of the seven bowls which will be poured out on the earth by the angels: “And the fifth emptied his bowl on the throne of the Beast and darkness filled its kingdom” (Apoc. 16:10). Many mystics and visionaries confirmed their coming. The first in histo-ry to foretell them was Blessed Anna Maria Taigi – Anna Maria Gianetti (1769-1837), Italian mystic and visionary:

“Impenetrable darkness will descend on the whole world that will last three days and three nights. Nothing will be visible and the air will be plagued with disease that will primarily but not exclusively, affect the enemies of religion. During this darkness, no method of lighting invented by man will be usable – only candles that have been blessed. Anyone who opens his window or leaves his home out of curios-ity will fall dead on the spot. During these three days, people ought to stay in their homes, pray the Rosary and beg God for mercy.

All enemies of the Church, those known and those not known, will perish during this universal darkness, except a handful whom God will shortly convert. The air will be full of demons which will manifest in various hideous forms.”

Many mystics had similar visions: Bl. Elizabeth Canori-Mora (1774-1825), Mary of the Crucified Jesus (to whom the Virgin Mary spoke about “the three days of darkness and the destruction of three-quarters of mankind”), Julia Jahenny, St. Sister Faustina Kowalska, St. Father Pio, Blessed Elena Aiello, and Spanish visionary Luz Amapro Cuevas (born in 1931). In 1950, St. Father Pio wrote two letters about the three days of darkness, wherein he advised what we should do during this time:

“Close and seal your windows well. Do not look outside. Light a blessed candle, which will last for many days. Pray the Rosary. Read spiritual books. Per-form acts of accepting Spiri-tual Communion, as well as acts of kindness, which are so essential to us. Pray with arms outstretched or face against the ground in order to save many souls. You cannot go outside so sup-ply yourselves with enough food. The forces of nature will be shaken and a rain of fire will fill people with ter-ror. Have courage! I am with you. (…) Trust in Me and I will be your protection. Your

faith will oblige Me to come to your aid. The hour of My return is close! But I will show mercy. (…) The Godless will be destroyed in order for justice to then be born anew.”

Blessed Jacinta Marto (1910-1920), a visionary from Fatima, said that during the great cleansing “every-one who can, should flee from the city.”

Fire from the skyFire from the sky often recurs in Marian appearanc-

es, visions, and prophesies. It was first revealed in La Salette in 1846: “Fire will cleanse the world.” Later, there were famous prophesies from La Fraudais. Jesus and Mary said in 1878 to Marie-Julie Jahenny (1850-1941), “Rain of fire, thunder and flames… will fall on the world (…). The blaze from the sky will be very hot and unbearable, even inside your closed homes.”

A rain of fire has often been connected to war. Many prophecies appeared before the beginning of World War II. But some of them were so terrifying that they could not have been about that particular war. One of them was conveyed by the Virgin Mary to an Italian stigmatist named Blessed Elena Aiello (1895-1961):

“My heart is sad. So much suffering will come upon the fallen world… God’s Wrath is at hand. Soon the world will suffer great punishments, bloody rev-olutions, terrifying hurricanes, overflowing rivers, and surging seas… Earth will become the ground for a new and terrible war. Deadly tools of war will kill people and entire nations. The dictators of this world, the representatives of Satan, will demolish Churches and desecrate the Holy Eucharist. They will destroy that which is most precious. In this God-less war, almost everything human hands have built will be destroyed.”

The Virgin Mary added visions of fire to this picture: “Clouds with lightning will fall upon the world and there will be fiery flashes in the sky. A storm of fire will sweep the world.”

In the sixties, a group of Spanish visionaries pre-sented terrifying images of an all-consuming fire: “It will be worse than being surrounded by fire from all sides…” One of the visionaries said: “People threw themselves into the sea but instead of extinguishing the fire burning them; it caused them to burn even more.”

On October 15, 1963, the Catholic periodical Neues Europa from Stuttgart published a so-called diplomatic version of the mystery of Fatima. It was an excerpt of a letter sent from the Vatican to the United States, China, and the Soviet Union in 1963, when the world found itself on the verge of an atomic war. It was sent to caution all those planning such a war. Here is an excerpt from this letter:

“Fire and smoke will fall from the sky, the oceans will evaporate, spume will hit the sky with a hiss, and everything that stands will fall. Millions, many mil-lions of people will die from one hour to the next, and those who survive will envy the dead. Suffering will cover the world, and every country will suffer mis-ery and annihilation. Look, this time comes steadily closer, misfortune grows, there is no help, the good will die along with the bad, the big with the small, the princes of the Church with the faithful, the rulers of this world with their people, death will reign ev-erywhere. This time will be praised with triumph by misguided people and by the pawns of Satan, who will be the only ruler of the world. It will be a time that no king or emperor, no cardinal or bishop, expects. But it will nevertheless come, according to the will of God, to punish those who must be punished.”

Visions of apocalyptic fire appeared to many stig-matists in the 20th century. The stigmatist Elena Leonardi – a nun under the spiritual care of St. Father Pio – had vi-sions in the years 1973-1983. She heard the Virgin Mary say: “Unexpectedly, fire will come from the sky upon the whole world and a large part of the world’s popu-lation will be destroyed. This will be a time of grief for the Godless: screaming and cursing, they will cry for the mountains to cover them. They will search for shelter in tunnels and caves but it will be in vain. (…) Everyone who refuses to convert will perish in a sea of flame!”

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She spoke simi-larly about punish-

ment by fire in 1973 to Sister Agnes Sa-sagawa (born in 1931) in Her appearances in the Japanese city of Akita [see MICHAEL, #62, March-April, 2011].

The founder of the Marian Movement of Priests, Italian vi-sionary and priest, Stefano Gobbi (born in 1930) heard the Vir-gin Mary’s words on April 13, 1994: “Fire will fall from the sky and humanity will be cleansed in such a way that it will be ready to receive Jesus, Who will come again in glory.”

Apocalyptic fire will envelop most of the people. The world does not need to be destroyed by a third world war. A Yugoslavian mystic, Julka, had a vision of air on fire: “The whole atmosphere of the earth, from the ground to the sky, was a gigantic fire.”

The nuclear tornadoMany can doubt the visions that speak of the fiery

catastrophe that is to strike the whole world but the self-destruction of the earth may also happen from nuclear explosions. Modern science confirms this.

In 1986, during a meeting of the American Physics Society in Washington, Professor Rand McNally intro-duced his theory of a “nuclear tornado.” It was created based “on mathematical calculations of the results of a series of chain reactions initiated by an exploding atom-ic bomb.” According to McNally, the explosions of two atomic super-bombs would suffice to create a thermo-nuclear reaction that would lead to the detonation of the whole atmosphere surrounding the earth. Atmospheric oxygen will be the fuel in this reaction. McNally warned that entire nations will burn up and perhaps even all of the earth. In 1994, he published an article on this matter. Here is an excerpt:

“According to William J. Broad, Dr. Robert Op-penheimer called together a secret meeting at Berk-ley in 1942 to discuss the A-Bomb project. After introducing the main topic of the meeting, Edward Teller introduced his idea of the possibility of a ‘su-per H-Bomb.’ He then frightened the others with a warning that this bomb can ignite the atmosphere. Oppenheimer went to Michigan to discuss this with Arthur H. Compton, who said, ‘This could be the ul-timate catastrophe.’ Konopinski and Teller wrote a one-page report entitled Ignition of the Atmosphere, which concluded that the safety factor was about 60. Later, after the two A-Bombs were dropped on Ja-pan, Konopinski, Maruin, and Teller concluded in a longer report that the safety factor could have been a mere 2.67!”

Thomas Ca-saletto, in his book State of Emergency (1987), described the process of a nu-clear tornado. One of the main person-alities, physicist Alex Carmody, explained a computer-generat-ed simulation of the nuclear explosion:

“A mushroom of enormous propor-tions appeared and began to grow, and then it exploded, radiating in all direc-

tions and expanding more and more. In t [time] plus two seconds, a self-feeding nuclear dynamo began to oper-ate. At this point, the chain reaction was unstoppable. In t plus 5 seconds, it was moving at the speed of one hundred miles per hour. After seven minutes, it reached land. Leningrad, Helsinki, Stockholm, all vanished with-in t plus twenty-three minutes. Oslo and Moscow were consumed in t plus twenty-five minutes. Eleven minutes later, Paris and London disappeared. Twenty-three mil-lion people were already dead but the dynamo was con-stantly gaining strength. The holocaust reached Canada in t plus sixty minutes. It reached the United States six minutes later. Boston and New York burned up in t plus seventy minutes. The number of victims was already un-imaginable. Before t plus one hour and forty-seven min-utes, the fire engulfed the entire northern hemisphere. (…)

We hope that at this point, the nuclear reaction will begin to destabilize and will eventually dissipate into the cosmos. However, it is equally probable that the reaction will continue until it engulfs the whole planet.”

One of the prophecies foretells that the punishment will come from earth, from man, and that is the case in the event described here. In this case, God does not punish the people but simply does not intervene. A time of cleansing and suffering seems inevitable today. Cardi-nal Karol Wojtyla warned Americans in 1976: “Through your and my prayers, it is possible to soften this time of suffering, but it is no longer avoidable.” The Apocalyptic prophecies are however, still conditional. If the world converts, if people start to pray, repent and offer themselves as a sacrifice for the sins of the world – saints who will take this cleansing upon themselves or if something supernatural happens – we can lessen the catastrophe. When the Apocalypse is over, a New Era awaits us: the Era of Grace.

Janusz A. Lewicki Translation by Pawel Filaber

In writing this article, I used quotes from Wincenty Lasze-wski’s book, entitled “Koniec swiata wedlug Maryi” (The End of the World according to Mary), published by the “Nasza Przyszlosc” Foundation in 2010.

For the triumph of the Immaculate

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On March 9, 2012, President Barak Hussein Obama signed a bill into law entitled H.R. 347 (an updated version of the Federal Restricted Buildings and Grounds Improvement Act of 2011). Now, thousands of people across the United States will be prevented from exercising their rights as American citizens; the people who are working for a true and just American society will not longer be able to express themselves publicly or protest.

H.R. 347 prevents Americans from “entering or blocking public areas that have been closed off by Secret Service while a person under their pro-tection is passing through.” The law also includes major restrictions at public events, such as Inauguration and Presidential campaigns. This new bill was very much welcomed by the United States House of Representatives, who gave it the astounding vote of 399-3. (Obviously our representatives are truly looking out for the interests of big government!) Justin Amash, (R-Michigan) Paul Broun, (R-Georgia) and Ron Paul (R-Texas) were the only three repre-sentatives who voted against H.R. 347.

“Current law makes it illegal to enter or remain in an area where certain government officials (more particularly, those with Secret Service protection) will be visiting temporarily if and only if, the person knows it’s illegal to enter the restricted area but does so anyway,” Justin Amash wrote. “[H.R. 347] expands current law to make it a crime to enter or remain in an area where an official is visiting, even if the person does not know it’s illegal to be in that area and has no reason to suspect it’s illegal.”

The Bill of Rights clearly states that this bill is an infringement on the rights of all American citizens: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

So many new laws are being/have been introduced that take away our freedoms, not only in the United States but indeed around the world. These new laws eliminate all rights to citizens to protest corruption in the govern-ment or any group in authority. They are established by an agenda of dicta-torship which is imposing complete slavery. This plan has created the urgent necessity for citizens of good will to create a properly organized method of sharing true and just information so that they can then act on it in such a way that will show the world that Christian principles are the only way to a peace-ful, more just and better society. Those in power are only keeping it through the ignorance of the masses, and we would do well to remember that.

M.A. Jacques

H.R. 347: the next step to a New World Order

u


To be a missionary is the vocation of every baptized Christian. Our Lord calls each one of us and not only the “pastors” or the “good sisters”! The Bible cannot be more clear (Cor 1 9, 16): “For if I preach the Gospel, that gives me no ground for boasting; for necessity is laid upon me. Woe to me if I do not preach the Gospel.”

When missionaries leave their families, their friends, their country, their language, their culture… all of this should strike us, it should not leave us indifferent. They should give us the example of our own call (vocare means call): to witness to our Faith in Jesus Christ, Son of God, who died and resurrected for us.

This is our faith! He saved us from death and He invites us to participate in His Divine Life, to love Him fully. Let us be witnesses, because this should inflame us! Let us leave everything; home, country, friends… and even our own life.

Our vocation is to become saints: “Do not be afraid to become the saints of the third Millennium,” reminded Bl. Pope John Paul II. But we are afraid. Of what? If we wish to be open to the world, we cannot forget that, if we are of the world, yet still we are not from the world. (Jn 15,19) So, we must not have a weak Faith in God, a faith that is without conviction or a passive Faith. Do not forget that He is Love. Let us not waste our time searching for the speck in our brother’s eye! Love first, than do as you wish. Love, and search for the speck in your brother’s eye, but this should come from the love that you have for him, then it will go well…

Let us not hesitate to throw ourselves into the ocean of tenderness where the Lord is waiting for us, under the generous gaze of the Virgin Mary.

Why speak about Jesus?

The Mission is not a private hunt, reserved for spe-cialists, to professionals in the Faith; it is the work of each person. “Go therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.” (Mt 28, 19)

To speak about Jesus is not to honor yourself but on the contrary it is to erase yourself. So, simply try to

be His voice. There is no merit for ourselves in this: when we love, we like to talk about the one we

love! So, I love to speak about Jesus and I do not wish to speak anything contradictory

about Him.

Our world today needs a strong, force-ful and living Word. A Word that loves. Jesus, Himself, hanging from the gibbet of the Cross. The living Word, the resur-rected Jesus. The Word that draws us up-wards, that takes you from where you are in your life and gives you a special dignity.

“No-one has condemned you?” “No-one, Lord.” “Then neither do I condemn you,

go, but sin no more.” (Jn 8, 10-11)

This is what we need, words of love. “So Jesus fixed his regard on him, and he loved him.” (Mk 10,21) May we, as Christians, give a look of love to those whom we meet, at the example of Christ.

When we can act, let us act! Let us not “look up into the Heavens or the clouds” expecting God to do the work for us (cf. Acts 1, 11).

Let us act with love, which means with firmness and mercy (that takes on the misery of the heart, a sharing), by love and through love, Amen!

Pascal Richard

Why be a missionary ? Letters to

the Editor

MICHAEL Journal is offering its readers the op-portunity to express themselves with a new page dedi-cated specifically for their comments and/or sugges-tions. We welcome you and invite you to be the authors of this new page in our Journal. God bless you all in the battle for justice! – The Editor

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Thank you for the extra copies of the MICHAEL Journal, it is very informative, I distribute Catholic lit-erature in my area through my involvement with the Legion of Mary. May the Lord bless you, yours in Jesus and Mary. Frances Torrez, USA

Dear Pilgrims of MICHAEL,

I have been aware of your organization and mis-sion for a number of years. I agree with your spiritual-ity and your promotion of Social Credit as well as the elitist corporate interest and their enslavement of the world through globalization (or New World Order).

Your magazines are very thought-provoking and your spirituality is very beautiful and enlightening. Thank you for the good work and for being fearless evangelizers of the Catholic faith. I’m looking forward to receiving my next magazine. Bruce Bradley, Can-ada

Dear friends at MICHAEL Journal,

Thank you for sending me your English and Span-ish magazines. I have enjoyed your articles and have learned much in each of them. I am sure to continue being a subscriber for many years. I have written to members of my family telling them of your magazine. May the Lord continue pouring His blessings on your apostolate and efforts of evangelization by means of your magazine. Xavier Ortiz, USA

Ever-blessed Virgin Mary, Immaculate and Sor-rowful Heart, we choose Thee as the Mistress and Queen of this house.

We pray Thee to surround it with Thy powerful protection. Preserve it from all the harms of fire, water, lightning, earthquakes, storms, thieves, the wicked, raids, war, and any other calamity known by Thee.

Bless, protect, defend and guard all the people who are living and who will live here, as if they were your own. Keep them from all disgrace and misfortune, but, above all, accord them the race of avoiding sin. May a mortal sin never be committed in this house. May all who pass through this house, work for the glory of God and for the reign of Thy Divine Son, a reign that you will, yourself, prepare and share.

May this home be ever consecrated to Thee, O Jesus and Mary, bless it as well as all those who will be living inside. Amen.

Dear MICHAEL Journal,

Please send me one of your magazines, one of my friends had one and I would like to receive it for myself. I saw that it had some interesting points that left me very amazed. Thank you very much. Gina Ver-gas, USA

Consecrationof a home

to the Immaculate Heart of Mary

(To be recited often by the family)

MICHAEL May/June/July 2012 47

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At the end of his catecheses on the Good Shep-herd given on May 28th, 2012, Most Rev. Christian Lepine, Archbishop of Montreal, said this prayer of consecration to the Sacred Heart of Jesus inspired by St. Ignatius of Loyola, St. Marguerite Mary Alacoque and St. Therese of Lisieux:

O my God, Blessed Trinity, I desire to love you and to show others how to love you. I desire to make my life into a response of love to your love but I recognize my powerlessness and I ask you, O my God, to be yourself, my holiness.

O Sacred Heart of Jesus, I give and consecrate my person and my life, my actions, sorrows and sufferings, in order to love and glorify you with all my being. O burning heart of love, receive and take all my liberty, memory, intelligence and will, all that I have and possess. It is my most profound desire to belong totally to you and to work only for your love. May the acts of love of all the saints and angels support me.

I take you, O Sacred Heart, as the unique object of my love, the protector of my life, the remedy of my fragility and inconstance, the reparation of all my faults and my assured salvation during the evening of my existence.

O Trinitarian love, you gave me everything. I render all things to you, unique God. Everything is yours. Dispose of me according to your will, give me your love and grace and all that I need.

O merciful and good Father, you gave me your only Son to be my Saviour. O Holy Spirit, you are the love that unites me to the Word made flesh. O pierced Heart of Jesus-Christ; you shower waves of the infinite tenderness of divine love on me, in my soul. This is why I wish that my happiness consists in living and dying for you, in an act of perfect love. Amen.

Consecration to the Sacred Heart of Jesus

For the Triumph of the Immaculate - Michael Journal · Msgr. Michel Schooyans 22 The Church needs...

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