Does Francis Only Quote Post Vatican II Sources?

I once heard someone accuse Francis of only using Post-Vatican II sources in his encyclicals and Exhortations. Is this true? Should we expect someone living 55 years after Vatican II closed to often quote pre-Vatican II works?

I did a quick survey of other Popes and how far back quote church documents in their encyclicals and exhortations. (This excludes quotes from the Church Fathers and other saints which are often and numerous with all Popes including Francis and often go back to the first centuries)

From the quick survey of the table below, Francis does quote pre-Vatican II sources. Although one can admit he may quote them at a lower frequency than others this is only to be expected as history moves on. Vatican II was the major Council of our time it is to be expected that it becomes the source of most Church teaching regarding modern issues. It would seem from the table that a good 70-90 years worth of previous Church documents are often referenced in papal encyclicals and exhortations. Thus, we should expect to see pre-Vatican II sources continually referenced for the next 30 years or so.

This was done just in a quick read through of the footnotes so the years may be off give or take but the general idea is presented regardless.

Pope FrancisFrataelli Tutti, 2020Reach Back 89 years to Quadragesimo Anno by Pius XI
Pope FrancisLumen Fidei, 2013Reach Back goes to the Council of Trent and the First Vatican Council
Pope FrancisGaudete et Exsultate, 2018Reach Back goes to the Synod of Orange in the 500s, Also references from the Council of Trent
Pope Francis Laudato Si, 2015Reach Back 49 years to Paul VI’s Address in a Chemical and Pharmaceutical Plant
Pope Benedict XVIDues Caritas Est, 2005Reach Back 114 years to Rerum Novarum by Leo XIII
Pope Benedict XVISpe Salvi, 2007Reach Back 15 years
Pope Benedict XVICaritas In Veritate, 2009Reach Back 118 years to Rerum Novarum by Leo XIII
Pope John Paul IIUt Unum Sint, 1995Reach Back 35 years to Superno Dei Nutu by John XXIII
Pope John Paul IIRedemptor Hominis, 1979 Reach Back to the First Vatican Council. Also references Quadragesimo Anno by Pius XI
Pope Paul VIEcclesiam Suam, 1964Reach Back 68 years to the Acta of Leonis XIII (1896)
Pope Paul VIMense Maio, 1965Only references to current events ongoing in Second Vatican Council
Pope Paul VIMysteruim Fidei, 1965Reach Back to the Council of Trent
Pope Paul VIChristi Matri, 1966Reach Back 71 years to Adjutricem Populi Chritiani by Leo XIII
Pope Paul VIPopulorum Progressio, 1967Reach Back 82 years to Immortale Dei by Leo XIII
Pope Paul VISacerdotalis Caelibatis, 1967Reach Back 59 years to Haerent Animo by Pius X
Pope Paul VIHumanae Vitae, 1968Reach Back 88 years to Arcanum Divinae by Leo XIII

C. S. Lewis: Out of the Silent Planet

I thoroughly enjoyed this space fiction adventure work by C. S. Lewis! The book is 160 pages so makes for a good short read.

Without giving away too much of the story, three men find themselves on a foreign planet full of new and strange life. One is in it for greed. How he can exploit it to bring back riches to earth. One is in it for the sake of humanity. He wants to conquer the planet so human beings can come live on it if anything every happens to Earth. The third has been kidnapped by the others to give to the aliens.

The third man escapes from his captors and befriends the native aliens. He makes a wonderful discovery that they are an unfallen race of peoples. The way they relate to eachother and other species are as we may imagine Man would have if he had not fallen.

The planet’s non-rational animals are sub-servant to the rational ones. The rational ones obey what would be consider angelic beings, and everyone obeys what would be considered an archangel how rules the planet. All planets and archangels are ruled by God. Now, I am not so sure what I think of the idea of archangel’s ruling planets but the idea is at least not distasteful. The idea that some planets such as our own have fallen into sin, but others remained in a state of grace is not totally unimaginable.

In one of the final chapters the archangel describes the folly of conquering another world for the sake of humanities future. “I see now the lord of the silent world (the devil) has bent you. There are laws that all hnau (people) know, of pity and straight dealing and shame and the like, and one of these is the love of kindred. He has taught you to break all of them except this, one which is not one of the greatest laws; this one he has bent till it becomes folly and has set it up, thus bent, to be a little, blind Oyarsa (god) in your brain.

This quotation reminds me of the many voices today calling for a reduction to birth rates and an overall need to reduce the population of the world. The call for the greater good of “humanity” at the cost of many individual lives through depopulation and other aggressive climate change regimes should startle us. In the same way this other world explorer kidnapped a man to give to aliens, completely showing no care for a human, all in the greater name of humanity. I feel the words of the archangel in the book are true. Many people will break every rule and show no care for human life individually but profess their love on a global scale.

The book also shows this new planet heavily damaged, and at the end of its life. No species is meant to live forever. Humanity should not expect to also. We must aim for the true reason of life which is serving God for a time then fading away to life with him. Did God really make earth so that it would last forever? What does this mean in terms of stewardship and population? I am not sure but they are good thoughts to have.

The book also does a good job showing how spiritual beings influence this unfallen planet. It was a good reminder that our battle is within the spiritual realm also here on earth.

What is the value of humanity? And at what costs is humanity’s sake being presented in the media to us at odds with moral laws and higher laws such as serving God first?

Aliens are Demons: Avoid at All Costs

Are Aliens evil spirits?

That is a very important question in my opinion as I believe the governments around the world are setting themselves up to reveal aliens to the general population. These aliens will present a “solution” to the climate problems, energy shortfalls and food shortages. Many may even see aliens as their saviors. The aliens may even target Christianity and try to disprove it.

In the coming months I hope to gather my thoughts on the subject and write an in-depth post on the subject. The comments below are the beginning of my musings on the subject. I hope you find them helpful as if start to formulate more definite response backed up by better facts and resources.

The Catholic Church has no official position on the existence of aliens. The official doctrines of Christianity are not phased by the existence or non-existence of (intelligent) life on other planets. Either way the Church will go on, even if the general media presents the idea that aliens somehow disproves Christianity.

That being said, just because their is no official position does not mean we should greet aliens nor accept them as beneficial in any way at all.

I am of the opinion that aliens are demons appearing to the modern man in a form which they will accept and get drawn towards.

Just think about it. If the demons appeared to look like reptiles in a burning hell, then modern man may well wake up and become more devote. Yet, if demons appear as reptiles from space, modern man tends to want to reach out and contact them. It is no wonder movies presents aliens are physical beings (who somehow travel million of years in space to reach earth and have 1000s of sightings but no photos) instead of spiritual ones. If the presented them as spiritual it would build up the faith of the general population in Christ.

In the month of August, I hope to read and review the book by Ross, H., Samples, K. & Clark, M. (2002). Lights in the sky and little green men: A rational Christian look at UFOs and Extraterrestrials. Colorado Springs, CO: Navpress. It is one of the few books I can find that deal with aliens from a Christian perspective. It takes the position for several reasons that aliens are spiritual beings. Aliens often produces harm to those that see them or have physical contact with them.

It is common knowledge that many people claim (non-Christian and Christian) that the name of Jesus causes aliens to fly away (because they are demons). Occultist are the ones who often see aliens for a reason. We should place aliens in the same category as magic and false divinization.

I am testing this theory by reaching out to English speaking churches around the world of all afflictions asking if they have ministered to people who have claimed to see aliens and if the name of Jesus Christ was an effective way to combat them. The survey results I will share on this website as proof true or false if the name of Christ is terror for aliens. If this is true it is likely that aliens are in fact evil spirits. I am looking forward to the results!

There are also several biblical themes to explore. The antichrist and the false prophet will perform signs and wonders. as describes in the book of Revelation. These signs and wonders could be alien-demon tricks and technology. The false prophet could even be a fallen principality or higher order spiritual being than an angle or archangel that has fallen.

In gathering my resources on the topic I have come across the following resources. head of the Vatican Observatory thinks there’s a good chance they do, and that their existence would be in keeping with the faith.

C.S. Lewis’s Space Trilogy “Out of the Silent Planet, Perelandra, and That Hideous Strength” This work of fiction explores the idea that our fallen race of humanity could affect an unfallen race of aliens just as the fallen angles affect us. It also brings to mind how the good angles can help us, just as a redeemed race of humans through Christ can help a fallen race of aliens.

A United Church Pastor’s Homily on the subject of aliens which he believes are unreasonable both scientifically and Biblically. He even shows how alien sightings have changed over time. They went from airship type balloon ships to flying saucers as our own technology advanced.

An Article showing that most sightings seem to favor the idea that aliens are spiritual rather than physical (i.e the sighting yet never a photo, the craft that can crash and leave no marks, the sharp turns in the sky, can be seen yet not picked up on radar etc…) . Link Here

Let me know if anyone of you have any other resources or thoughts on the subject. Thanks!

Truth is a Renewable Resource

In the war of good and evil, truth and lies, the truth will ultimately win.

As much as we are lied to by the forces of evil, the truth will push ahead nonetheless.

In war – especially in long drawn out wars such as the war for the salvation of souls – resource utilization is crucially important.

Lies require resources to propagate. Lies require resources effort to have them enforced on those who resist. Lies must be maintained in order to keep up the act.

Truth is self renewing. It requires a defense for it to reach all people, but if it is suppressed it can never be wiped out for it renews itself. When a generation forgets about the truth there is a chance the next will listen to the truth.

Hence, truth will always conquer lies, just give it time. Truth has a much better resource utilization.

Rediscovering the Art of Dying by Sister Nuala Kenny

I have recently finished an interesting book on Rediscovering the Art of Dying: How Jesus’ Experience of Our Stories Reveal a New Vision of Compassionate Care, by Sister Nuala Kenny.

I rate this book mixed. It has both some great content and some to be desired commentary. I think the book does offer some helpful reflections on dying, but fails to emphasize the most important thing which is to realize ones sins, repent make amends and trust in Jesus.

The best content in my opinion is the suggestion to read a medieval text called the ars moriendi (The Craft of Dying -provided in a link at the end of this post) It presents the reader with a series of temptations that a dying person may faces and how a family member can help prepare the dying person.

The book deals with Jesus’ experience of death and the Catholic understanding of how we relate to death in light of Canada’s legalization of assisted suicide or assisted murder depending on your preference in language.

It provides relatable experiences of different people who have passed away from various circumstances and relates them to Jesus death and passion. It is a great way to find relatable material between, cognitive decline (Jesus being taken to the Cross), loss of mobility (needing others to carry crosses), isolation (disciples run away), loss of dignity (striped naked, being mocked), having your wishes know (having John look after Mary) etc.

These reflections can help others in a world focused on autonomy and not being a burden (as is pointed out in the book), that killing oneself, is not the Christian way. Reflection upon Jesus’ passion can help one to know Jesus had to experience many things that most people dying go through. It helps one realize that medicine sometimes focuses on autonomy and solutions that are not always possible or present instead of the whole person which includes the soul and a good death in line with the Church’s teaching and Jesus’ example.

Overall the book I feel is a great place to start thinking about helping some loved ones or yourself that are close to or approaching death. It provides relatable stories to get you thinking, but should not be your last stop. A more profound approach will be to then start reflecting on God’s Love, repentance of your sins and how to amend your life and pass on a witness of a good death to your loved ones. It was for our sins that Jesus died, not just because he was a nice guy and to give us an example for our natural death. I feel that some stark and confrontational conversations (All after a good helping of accompaniment and mercy) may have to be had before it gets to late which the book alludes to in some circumstances but does not emphasize. Don’t leave getting your life on track to the last minute like some examples in the book. Not everyone gets a slow death where assisted suicide is even a consideration, Many die fast or by accident and we all need to be ready for a good sudden death just as much as a long drawn out one.

I feel the book could have better detailed the Christian view that suffering and evil are ultimately mysterious when we have a God who is both Love itself and perfectly powerful. The concept of suffering is hard for some to grasp and only makes light when we grasp it in light of the entirety of the faith. (CCC 385)

The book also does not make known the need for final repentance and final sacraments including confession and anointing of the sick in much detail. The person who has confession, anointing and the eucharist before they die fares a greater chance at eternal life than those who do not. Reflections on the death of Jesus and learning form the books stories are great but they are not the means to salvation, the sacraments Jesus institutes are the gateways to eternal life.

Unfortunately I do have several negative things to say about the book. On Page 68 it promotes a theological error. Quote “As fully human, he [Jesus] matures and grows in self-awareness, just as we do. Scripture scholars agree that there are several gospel passages that show this growth in Jesus’ understanding of his identity, which reaches its ultimate point in his surrender on the cross and fulfillment in the resurrection” Jesus was fully human but he also was fully God. He new from the very beginning who he was and what he was to do. The author references James Martin, to back up its claim on page 68. Unfortunately, Sister Kenny quotes from James Martin several times in her book. James Martin has no place in serious Catholic thought.

Sister Kelly also quotes from a book written by ‘Cardinal‘ Bernadin on page 124 who has been credibly accused as a homosexual Satanist predator. (Her book was published in 2017 so she may be removed the guilt of doing so knowingly as only some but not all allegations had come to light by 2017) The author uses the quote to back up her idea that Jesus on the cross quoting the start of Psalm 22 was not necessarily to reference the end which is hopefully but something that could have actually been isolation and feeling abandoned by God. This again is theological error. Jesus was God, he could not have felt abandoned by God. Nothing the Satanist predator Bernadin says about his own death experience should be taken as an example of Christ as the author shares. Mary is our example of the virtue of Faith in feeling abandoned but still hoping. The Mystical City of God by Mother Ágreda is a great example of development of this thought.

Sister Kelly also promotes an error on page 28 (with another quotation from James Martin) Quote “In Gethsemane, Jesus is not yet experiencing pain or other physical symptoms.” This seem ridiculous, clearly Jesus was sweating blood or some sort of great pain. Even if the source was a inner expectation of pain, the results were still physical. The logical mind knows that we are physical-spiritual beings. Can there be spiritual pain which does not manifest in someway as physical pain in a composite human being? James Martin may want to argue so for other reasons regarding his “ministry” to homosexuals to separate the mind and the body, but I find such a claim dubious.

The book also quotes from Raymond Brown in several places. Conservatively I would disregard those paragraphs as well even if they seem well and fine. I find Raymond Brown to be far to liberally inclined for serious theological consideration.

The above being said, due to Sister Kelly poor choices in theological guides I also question if several of the authors I don’t have access to nor the competency to read in the medical field are also questionable in their stances.

It is interesting to note that although the book has a forward written by a Bishop no imprimatur and nil obstat is on the book.

Now even with the negatives mentioned above, I still left off reading the book with a positive feeling. It presents the Catholic Church’s stance of assisted suicide well and provides numerous examples of real life patients who could have benefited from a deeper reflection and preparation with loved ones on the final moments of life. I surly benefited from it greatly and hope to use it as a starting point for the serious work of repentance needed before death.

Confusion – What to Take from the News on the Liturgy

I do not know how to read the latest document on the Liturgy by Pope Francis. The document, titled “Desiderio Desideravi,” about the Liturgy comes in the same news cycle as Nancy Pelosi being granted communion at the Vatican even though her Bishop told her not to present herself for communion.

It is hard for my mind to wrap myself around a meditation on the Liturgy and have respect for it when at the same time Nancy is allowed communion -allowed to disrespect and commit sacrilege to Christ in the Liturgy.

This is not meant to be a commentary on either item. I want to simply point out the confusion that many like myself feel. I want to be faithful to the Church’s teachings but find it difficult to follow their example when the ‘books’ say one thing and the actions of the same leadership another.

I am left with prayer, and not a bad place to be indeed. Instead of trying to solve this one or offer commentary, I am going to just pray. News seems to offer more and more confusion to a rational mind.

Words & Visions From God the Father, Jesus and the Holy Spirit – Book Review

I have recently been granted access to a draft copy of a future book title “Words and Visions from God the Father, Jesus and the Holy Spirit” ISBN  978-1-7780855. I have not finished the entire book as of yet, but feel the content may be beneficial for many,

The book is a collection of visions or messages given by God to two contemporary lay people, identified by the names of ‘Little Mary’ and ‘M’ in my home dioceses. These woman are under the direction of a local priest and have the bishops approval for the publication of the book.

They remain unknown in person which is a good sign in my estimation (no seeking of recognition). The messages also have some punch which is spiritually helpful. Another great sign is that the messages when the contain dark or gloomy predications end in hope and inspiration.

What makes the visions unique is that the recent visions are preparing for some tribulations coming in the near future (2023?). Apart from spiritual growth wisdom and tid-bits of insight which form the bulk of the content, the visions predict the following things: (And yes I understand it all may seem crazy) The visionaries also have a email list which you can receive direct to your inbox any new visions or messages. Contact me on this website’s contact page if you would like the email in which to subscribe.

The sun will grow hotter, and the earth’s magnetic field (which protects us from the sun’s radiations) will weaken. The core of the earth will heat up. This will cause global warming to increase. The media will claim that it is due to human causes without mentioning the true causes. There will be famine and hardships. This is a time for the faithful to be cheerful and rely on God and show others of God’s joy.

The government will introduce control measures to control the population in order to contain climate change. These measures will reduce personal freedom. Selfish leaders will take advantage of the crisis.

Muslim countries are preparing for a coordinated attack on Jerusalem.

New and old sicknesses will (re)surface. There will be suffering and sacrifice. Biotech will advance and many new things will be introduced. Most of the technology will be harmful.

The ocean currents will reverse in direction. Lightening will become worse.

UFO’s will be sighted and the government will present them to the public. The UFO’s will present a solution to the climate changes. The UFO’s will presented as friendly beings. In truth they are dangerous. (Reading between the lines – they are demons)

Artificial intelligence technology will increase. It will offer some comforts and convivence. It will be used by the forces of evil to cause great harm.

There will be supply shortages. A small stockpile is advisable as long as it does not distract you from relying on Christ.

Many miracles will be performed by the faithful and a great spiritual awakening is set to occur.

Iron Ring Ceremony: Should A Catholic Attend?

Made Available by August Yakabuski Copyright 2022

Should a Catholic attend the Iron Ring Ceremony? (IRC hereafter for what is
formally called the Ritual of the Calling of an Engineer) The short answer is No. The IRC
does have some laudable content, but risks undermining more crucial fundamental
Catholic ideals. The long answer which details the following points is provided in this
essay. 1. It has Masonic connections and themes tied to its Masonic creator Rudyard
Kipling. This point is simply a red flag supporting points 2 and 3. It is not illustrated
as if a Catholic cannot be part of anything that a Freemason has helped create simply because they are masons. 2. The sometimes-used poem entitled, The Sons of Martha, expounds an non-Catholic understanding of the story of Martha and Mary. In fact, it may seem to devote Christians to mock the words of Jesus Christ himself. It is only the poem mentioned above which is critiqued in this essay. Other parts have not been reviewed as they are secret in nature and foreign to the author who has never attended the ceremony. 3. Points 1 and 2 could potentially cause a sin of scandal by attending and also risk a sin against the second commandment by taking an obligation which references God (making it close to an oath or in fact an oath) using a poem which is distasteful and in a scandalous situation. In conclusion, this essay shows that the poem The Sons of Martha, should never be used in a professional setting. It is distasteful to sensible Christians. It is mostly likely the remnants of the public and popular anti-Catholicism present in Canadian society
stemming from English Canadian nationalism in the early 1900 to mid-1900s. The
organizers of the IRC should issue and apology for its sometimes inclusion into the

Before we begin to explore the thesis, a small background on the IRC shall be presented. The IRC largely originates from a professor in the University of Toronto named Herbert Edward Terrick Haultain dating to the year 1922 during a meeting of engineers
(including seven past Engineering Institute of Canada Presidents) in Montreal. (Ref. 1,2)
Rudyard Kipling was asked to help form the ritual which serves as the structure for the
ceremony. The IRC and its main purpose for creation was to help bind the profession
together and create an awareness in younger engineers towards the profession and its
significance as well as developing awareness of the responsibility that practiced
professionals have towards training younger ones. The ceremony creates a chance
for engineers to obligate themselves (although the author holds that it is close to language
used by oaths since a capital M maker is used in the text) towards a set of ethical behaviors. (Ref 1,2) (Even a quick internet search will show that many of its participants speak and write about it as if it was an oath). Engineers who complete the ceremony wear an iron ring on their little finger of their working hand as a reminder. The Corporation of the Seven Wardens Inc. continues the practice to this day.

The background makes it seem like a laudable. The author admits – in truth its aims
are great. Unfortunately, it has gotten tied up with Freemasonry and distasteful anti-Christian content which makes it a sore spot for Catholics to attend as shall be illustrated.
The fact that Rudyard Kipling was an active member of a masonic lodge is easy to prove and a well know fact. We only have to read his Mother Lodge Poem to surmise the fact (that or the character of his position and typical English culture at the time). An excerpt from a lecture given by Albert Frost, also a mason, in the Kipling Journal from 1942 will suffice to illustrate the point. After detailing the possibilities that his family tree contains a few masons, Mr. Frost details Kipling’s entrances into Freemasonry. “On April 5th, 1886, being at that time less than twenty-one years of age, a dispensation was granted under the authority of the District Grand Master. His occupation was described as Assistant Editor of the ‘Civil and Military Gazette of Lahore.’ The ballot being taken he was unanimously elected and being in attendance he was initiated in the Lodge ‘Hope and Perseverance,’ No. 782, Lahore, under the English Constitution. Without doubt the ceremony made a marked
impression on him, and for a little time he took deep interest in Freemasonry, as within
four months of being raised he gave a paper on the ‘Origins of the Craft,’ and shortly
afterwards another paper under the title of ‘Some Remarks on popular views of
Freemasonry.’ To this Lodge he dedicated the very clever poem ‘The Mother Lodge’ — the
best of all his compositions having reference to Freemasonry.’ (Ref. 3) Numerous Masonic Lodges in Britain and elsewhere have posted about the links between Kipling and Freemasonry. Reference 4 in the bibliography, provides quite a few sources to prove this including from Kipling’s own Autobiography which develops the idea that his family was involved in Freemasonry before he himself joined.

Thus, it has been established that Kipling was a Freemason and, in some instances, utilized masonic ideas into his poems (this could be proven further but for the purposes of this essay the above quote from Frost should suffice). This should make a Catholic on guard about the proposition of obligating themselves using a secret ceremony created by Kipling. Only the naïve would assume every symbol used in a secrete masonic ritual would have obvious meanings. Taking the position in the essay to disregard anything of the secret society type of accusations arguments brought against the various lodges, there is a great deal of non-secret content which should alarm the Catholic in good standing against

The Catholic Church has long regarded Freemasonry to be irreconcilable with the
doctrine of the Church and the Gospel message of Christ. The most recent of a series
of statements was brought about due to the promulgation of the 1983 Code of Canon Law. Since, the 1983 Code of Cannon Law no longer mentioned Masonic associations specifically, as was done previously, questions had arisen about a change in stance on the Church’s position. The Sacred Congregation for the Doctrine of the Faith issued a declaration titled On Masonic Associations affirming that Masonic principles “… have always been considered irreconcilable with the doctrine of the Church and, therefore membership in them remains forbidden. The faithful, who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion.” (Ref. 5)

Although a Catholic should never be part of an organization that plots to destroy the Catholic Church, the truth or falsity of the idea that Freemasonry does plot such things
really does not matter. In an excellent letter by Cardinal Bernard Law to the U.S. Bishops
in 1985 Concerning Masonry he comments, “…the church’s historic stand has not been
based primarily on whether the Masonic lodges are hostile or neutral toward the
church, but on the principles for which the lodge stands.” (Ref. 6) It is the irreconcilable
doctrines of the Masonic Lodges which make them a grave evil for Catholic to join
themselves too. For the purposes of this essay dealing with the IRC, the anti-Catholic content of the poem sometimes used in the ceremony is what is most important as why a Catholic should not attend. Still, a brief overview of some reasons why Freemasonry teachings are not possible to be maintained by a Catholic will be given.

It is often argued that Freemasonry does not impose any principles in a religious
sense on its adherents so therefore could be open to Catholics. Furthermore, it is argued
that it could be even beneficial since it brings people together who believe in some higher
maker regardless of creed. An article from the L’Osservatore Romano in 1985 provides an
excellent point against this. “In any case, for a Catholic Christian, it is not possible to live
his relation with God in a twofold mode, that is, dividing it into a supraconfessional
humanitarian form and an interior Christian form. He cannot cultivate relations of two
types with God, nor express his relation with the Creator through symbolic forms of two
types.” (Ref. 7) Basically, being Catholic is not just one membership among others and
being part of two supernationally striving entities risks relativism. It is extremely
difficult to argue that a moral-ritual community like Freemasonry open to all types
does not lead to relativism to Catholics Creeds or turn Freemasonry into a religion
itself. It is not hard to find early works on Freemasonry arguing it as a religion of sorts
descending from Noah as the original keeper of their main teachings. though Solomon’s
temple and all the way down history to modern day. (Ref. 8 For Example) Catholics
already have a sacramental world. Taking part in secret symbols rituals with unknown means not only risks taking part in someone dangerous to the faith but also risks
superseding the world views and sacraments given by Tradition and the Church.

The following quotation is pure pantheism a grave error and one not compatible with the Catholic faith. Freemasonry has and still does in some places view itself as a religion of sorts. “The 43rd Psalm restates the same instruction: Introibo ad altare Dei, ‘I will go
in to the divine altar.’ Similarly, the Masonic Initiation contemplates a going within oneself,
until one reaches the altar or centre, the Divine Principle or ultimate hidden basis of
our being…The personality we present to the world is not our real self. It is but a mask, a
distorting veil, behind which the true self abides… Until then its ‘light shineth in
darkness and the darkness comprehendeth it not.’… The little Ego is assumed into the
great All, and knows as It knows. Man realizes his own inherent ultimate Divinity,
and thenceforth lives and acts no longer as a separate individual, with an independent will,
but in integration with the Divine Life and Will, whose instrument he becomes, whose
purposes he thenceforth serves. This is “the great day of atonement,” when the limited
personal consciousness becomes identified or made at one with one’s own divine,
omniscient, vital and immortal Principle…” (Ref. 9)

Any organization which claims to make people good while also promoting an
indifference to religion and a life of grace in Jesus Christ fundamentally implies religious
indifference (for the Church is set up for the very fact to save and make humanity good). It
also implies that man by natural powers can be divinized which is clearly absurd from a
Catholic sacramental outlook. Freemasonry is often described as “a science of morality, veiled in allegory, and illustrated by symbols” (Ref. 7) Catholics have a system of morality centered on Christ. Freemasonry offers a poor substitute for Christ.

Considering our main point of discussion on how Kipling’s poem, The Sons of Martha expresses an non-Catholic view of the biblical story of Martha and Mary. If one
were to read the passage from the New Testament the conclusion is clear. Jesus says
Mary has chosen the better part and it shall not be taken away. Luke 10:38-42 Rehims New Testament Translation. “Now it came to pass as they went he entered into a certain town: and a certain woman named Martha, received him into her house. And she had a sister called Mary, who sitting also at the Lord’s feet, heard his word. But Martha was busy
about much serving. Who stood and said” Lord, hast thou no care that my sister hath left
me alone to serve? Speak to her therefore, that she help me. And the Lord answering,
said to her: Martha, Martha, thou are careful, and troubled about many things: But one
thing is necessary. Mary hath chosen the best part, which shall not be taken away from

Now, there is of course interpretation needed. Is Jesus saying working is bad? No. the problem was all the worrying. The famous passage established for the Church a solid
ground for contemplative orders and lifestyles. The problem is if you read Kipling’s poem sometimes used in the IRC, you get the understanding that he disagrees with Jesus
and insults the teaching. The following verse are at the end of the poem. “And the Sons of
Mary smile and are blessèd—they know the Angels are on their side. They know in
them is the Grace confessèd, and for them are the Mercies multiplied. They sit at the feet—
they hear the Word—they see how truly the Promise runs. They have cast their burden
upon the Lord, and—the Lord He lays it on Martha’s Sons!” or a verse from the
opening. “And because she lost her temper once, and because she was rude to the Lord
her Guest, Her [Martha’s] Sons must wait upon Mary’s Sons, world without end,
reprieve, or rest.” (The poem is insulting and not just disagreeing with Jesus because Kipling uses biblical language and ideas to mock the very words of Christ. Disagreement would be a sentence written with reserve and respect especially considering it is Jesus we are talking about. Even if you don’t believe in Jesus, one would think you would still speak
respectfully about him for regard to your fellow citizens who do.)

Even a casual glance at the poem makes it clear Kipling has a gear to grind with
the traditional Catholic understanding of the passage and Jesus’s words. He makes Jesus’
teaching sound unfair and cruel. (The author is aware of the fact that Kipling may have
been just using the poem to attack rich idle folk and not actually be critiquing Jesus
directly. But the fact remains he used the biblical passage in a way which does go
against Christ teaching regardless of if Christ was the intended target. If you insult a
Frenchman to attack a German it is most likely you don’t like both the French and
Germans.) Secular commentating on the poem recognizes that Kipling was purposefully
choosing words to take a stance on the issue of work and promote his own ideas of the
greatness of hard manual work. “… Kipling for once seems to have wilfully shut his eyes
to the insight and power of the Visionary. St. John did more for Christ’s Church than St.
Paul: without vision the people perish. But it was the quality of endurance that Kipling
rejoiced to discover, and sang of—the endurance of the toiler, the pioneer, the man
who has a job to do and does it though he die in the doing of it.” (Ref. 10)
To be honest, it is rather shameful for the IRC to sometimes use the poem and
contain such a politically charged and seriously pointed commentary to Jesus Gospel
teaching by referencing the passages then going against them. No sensible
Christian who was read this poem would find it tasteful nor appropriate for a public serving
organization unless this organization had as a mandate to attack Christians. As far as I can see the IRC does not have attacking Christians as a mandate, so this poem should
never be used in the ritual. An apology should be issued by the organizing organizations.
It does not surprise the author that a public serving organization created during the
1920’s (Ref. 1) in Canada contains an attack against Catholic teaching in one of its
sometimes used rituals. Anti-Catholic activities and discrimination (this essay does
not claim this is present in this case) are well documented in Canadian history around that
time period and well beyond it (just not as well publicized due to the liberal state medias). (See Ref. 11 for a free resource on the subject)

The author asks the reader to perform an internet search and read the full length of
Kipling’s poem at this point if you have not already. The Catholic understanding of the
poem will be given along with the Freemasonic idea and symbolizing of labour in the following paragraphs. “The Church is convinced that work is a fundamental dimension of man’s existence on earth. She is confirmed in this conviction by considering the whole heritage of the many sciences devoted to man: anthropology, palaeontology, history, sociology, psychology and so on; they all seem to bear witness to this reality in an irrefutable way.” Laborem Exercens – John Paul II, 1981, #4. The history of interpretation of the biblical passages of Martha and Mary are diverse and spread throughout history. The
one presented here is basic. Work is connected from contemplation in front of and in light of Christ losses meaning and also its effectiveness to truly develop the person
working and carrying out a duty given by God.

A quick quote from Saint Augustine gives a illustration that Martha’s working was
not bad just not the best, just a condition of our life here on earth while we wait for the
next life represented by Mary which is better. “There remained then in that house, which
had received the Lord, in the two women the two lives, both harmless, both praiseworthy;
the one of labour, the other of ease; neither vicious, neither slothful. Both harmless, both,
I say, praiseworthy: but one of labour, the other of ease: neither vicious, which the life of
labour must beware of; neither slothful, which the life of ease must beware of. There were
then in that house these two lives, and Himself, the Fountain of life. In Martha was
the image of things present, in Mary of things to come. What Martha was doing, that we are
now; what Mary was doing, that we hope for. Let us do the first well, that we may have the second fully. For what of it have we now? How far have we it? As long as we are here, how much of it is there that we have? For in some measure are we employed in it now, and
ye too when removed from business, and laying aside domestic cares, ye meet together,
stand, listen. In so far as ye do this, ye are like Mary. And with greater facility do ye do that
which Mary doeth, than I who have to distribute. Yet if I say ought, it is Christ’s;
therefore doth it feed you, because it is Christ’s. For the Bread is common to us all,
of which I too live as well as you.” (Ref.12)

“Or by Mary who sat and heard our Lord’s words, is signified the contemplative
life; by Martha engaged in more outward services, the active life. Now Martha’s care is
not blamed, but Mary is praised, for great are the rewards of an active life, but those of a
contemplative are far better. Hence Mary’s part it is said will never be taken away from
her, for the works of an active life pass away with the body, but the joys of the
contemplative life the rather begin to increase from the end.” (Ref. 13, Saint Gregory in the
Golden Chain)

Saint Augustine and Saint Gregory above nor does the following quotes from the Catechism of Catholic Church place Martha and Mary in such contrasts as does Kipling’s poem. “Human work proceeds directly from persons created in the image of God and
called to prolong the work of creation by subduing the earth, both with and for one
another. Hence, work is a duty: ‘If any one will not work, let him not eat.’ (2 Thess 3:10)
Work honours the Creator’s gift and the talents received from him. It can also be
redemptive. By enduring the hardships of work in union with Jesus, the carpenter of
Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the
Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying
the cross, daily, in the work he is called to accomplish. Work can be a means of
sanctification and a way of animating earthly realities with the Spirit of Christ…”
(CCC#2247, Ref.14)

Clearly the Catholic stance illuminated by the above quotations does not find any
antagonism between Martha and Mary’s examples in the Gospel passage that would
warrant a poem such as Kipling’s sometimes presented in IRC.The Masonic idea of labour for some parts of the organization sounds very similar as the Catholic references used in this essay, but is in fact different in essence. (Of course, such a large organization has variations) Albert Mackey, in refence 8 from pages 95 to 102, details how
“… labour is worship. Is the very doctrine that has been advanced and maintained, from
time immemorial, as a leading dogma of the Order of Freemasonry” (Ref.8) Albert details
how labour was instituted as a common lot of all such as in Genesis, and that the labor is not only work but building a spiritual temple in our souls of virtues and free of vices. (We
may note that Mr. Mackey regrettably miss quotes the famous Latin phrase ora et labore
(work and pray) as laborare est orare (labor is worship), but that seems fitting in a work
where most of the history given is ludicrous) The difference to the Christian
perspective has already been alluded to. Catholics reference this sanctifying work in
reference to Christ in a life filled with grace. Freemasons do not make such connections.
In conclusion, a Catholic aware of the fact that Jesus’ words to Martha and Mary are
of great importance as a spiritual lesson with reverence to sacred scripture should not allow themselves to partake in the IRC which sometimes uses The Sons of Martha Poem by
Kipling. The poem insults Christ’s words by presenting the words of Christ as insulting
or unfair towards Martha. As can be seen by the refenced quotations from Catholic
sources, the proper interpretation is a striving for contemplation especially in the next life
represented by Mary and action our duty here on earth represented by Martha which must be driven and bound by prayer/contemplation. Only through contemplation and a connection to grace does working as a disciple in tune with the life of grace in Christ serve to develop the person fully.

Freemasonry is a society which sets itself up as a supernational organization benefiting and striving to create virtuous people. The Catholic Church has consistently held that Freemasonry’s teachings oppose those of the Gospel. It is the Gospel message, and life in Christ which lead to sanctification, without which men live on a natural level only. “In any case, for a Catholic Christian, it is not possible to live his relation with God in a twofold mode, that is, dividing it into a supraconfessional humanitarian form and an interior Christian form. He cannot cultivate relations of two types with God, nor express his relation with the Creator through symbolic forms of two types.” (Ref. 7) Kipling’s poem expresses a Freemasonic, or at least secular view of work incompatible with that of Catholic
thought. A Catholic should not wish to partake in the IRC if that poem is used to
avoid the sin of scandal, indifferentism and to hold himself aloof from secular rituals tied to Freemasonry already being a member of a supernatural society of Christ. Scandal
would be caused if a Catholic attends a ritual which is secrete and created by a Freemason
which expresses disagreement towards Christ. “A man’s faith stands highest in the
hierarchy of good. Rather than expose his faith to unnecessary dangers, a man must be
willing to sacrifice even his closet friendships.” (Ref.15) Faith in the Gospel
message expressed by Jesus words to be held true and not insulted, but also by not tempting fate to live in two worlds one secular and one of faith.

The IRC is said by the organizers to be only an obligation not an oath (Ref. 1,2). Yet,
many of those who attend write about it afterwards in blogs and online as if it were an
oath. For Catholics, oaths have special meaning and are tied to the second
commandment. “Jesus teaches that every oath involves a reference to God and that God’s
presence and his truth must be honored in all speech.” (CCC#2153, Ref.14)
Although the IRC is claimed not to be an oath (they claim which the author does not
think perfectly accurate), something in the modern mind does not register this for so
many. Perhaps language such as the following taken from the ritual of Camp 18 leads so
many to think it is an oath if it mentions God. (Taking an oath is using God as a witness) “I,
(insert your name), in the presence of these my betters and my equals in my Calling, bind
myself upon my Honour and Cold Iron, that, to the best of my knowledge and power, I will
not henceforward suffer or pass, of be privy to the passing of, Bad Workmanship or Faulty
Material, in aught that concerns my work before mankind as an Engineer, or in my
dealings with my own Soul before my Maker.” (Ref. 16) The reference to a Maker capital M,
for a Catholic would be God. This seems to the author to be using God as a witness for
actions that the other categories mentioned would not see but under the primary witness
of the peers. Hence, technically speaking the author believes the ritual is dangerously close
to an oath. Obligations are acts of binding oneself through social legal or moral ties to
someone or some organization such as the first part of the paragraph quoted. Only oaths
use God as a witness to attest to the truth. It would seem that the text users obligate
themselves to peers but then proceeds to mention good work before God as well, but in
the context of the peers as primary. This makes is dangerously close to an oath if not
indeed one.

In addition to this the author, who has never attended the rite, has been informed that
2 Esdras 4:5-10 is also read during the ceremony. 2 Esdras has never been part of the
Catholic Canon and is generally not considered inspired. The use of God in the
obligation tied with uncanonical scripture and a poem which goes against Jesus’ teaching
should be avoided as a potential sin against the second commandment not to mention the
potential for the sin of scandal. If an engineer wishes to obligate themselves to professional standards the author recommends to do so through prayer and personal compunction rather than through the IRC.

As a final thought the prayer written by St. Maximillian Kolbe (and yes Freemasonry
did influence St. Kolbe to start his missions in order to counter them) for the first Knights of
the Immaculate to recite daily is given. “O Mary, conceived without sin, pray for us who
have recourse to you, especially for the Masons and for those who are recommended
to you.” (Ref. 17)


  1. “Canadian Professional Engineering Practice and Ethics”, By Gordon C. Andrews
    & John D. Kemper. Saunders College Canada. 1992. Pages 354-355
  2. “Background – The Ritual Calling of the Engineer”, Accessed May 30th
    , 2022.
  3. “R.K’S Masonic Allusions”, By Albert Frost in The Kipling Journal, October 1942.
  4. “Rudyard Kipling and Lodge Hope and Perseverance”, Accessed April 10th, 2022.
  5. “Declaration on Masonic Associations”, Sacred Congregation for the Doctrine of the Faith, November 26, 1983.
  6. “Letter of April 19, 1985 to U.S. Bishops Concerning Masonry”, By Cardinal Bernard
    Law Available
  7. “Reflections a Year After Declaration of Congregation for the Doctrine of the Faith:
    Irreconcilability Between Christian Faith and Freemasonry”, L’Osservatore Romano,
    March 11, 1985.
  8. “The Symbolism of Freemasonry: Illustrative and Explaining Its Science and
    Philosophy, Its Legends, Myths and Symbols” By Albert G. Mackey, 1982.
  9. “The Masonic Initiation: To All Builders in the Spirit” By W.L. Wilmshurst
  10. “Kipling the Artist” By Arthur Hood in The Kipling Journal, March 1937.
  11. “Anti-Catholicism and English Canadian Nationalism: This Typical Old Canadian
    Form of Racial and Religious Hate” By Kevin Anderson, Thesis at McMaster University,
  12. “Sermon LIV” Saint Augustine (on the Gospel of Saint Luke) #4, in NPNF Series 1 Vol VI,
    Edited by Philip Schaff.
  13. Luke 14:38 in the Golden Chain.
  14. “Catechism of the Catholic Church” Canadian Conference of Catholic Bishops,
  15. “Shalom Peace: The Sacrament of Reconciliation” By Bernard Haring, Farrar, Straus
    and Giroux, New York, 1968, Pages 74-75 in reference especially to Freemasonry.
  16. “The Ritual Calling of the Engineer” By Camp 18, Accessed April 23rd, 2022.
  17. “Saint Maximillian Kolbe: Apostle of Our Difficult Age” By. Antonio Ricciardi, Pauline
    Books and Media, Boston, 1982.
  18. “The Mystical Body of Christ In the Modern World” Denis Fahey, Christian Book
    Club of America, 1939. (A troubled book in a few regards, but one read in the preparation of this essay with relevant topics on a few pages)
  19. “Laborem Exercens” By John Paul II, 1981

Website Update and a New Chapter

I am happy to announce a new Website format for! After a year away from writing on the topic of Vatican II, I have come to have a greater appreciation of apologetic writing. In deciding what to do with the website, I debated several different options. Realizing that without much maintenance several articles continued to received a few hits a weeks the fruits of my effort were reinforced. I have simplified the website’s content and deleted a majority of posts keeping only the best originally material that was ever posted.

In the past year I have been applying most of my writing leisure towards The Saint Joseph’s Concordance Collection is a collection of concordances of papal texts spanning multiple papacies. Now that several of the concordance that I had wanted to created have been, I hope to devote efforts towards compiling new Vatican II apologetics in addition to new and various other topics.

With another year of growth and maturity behind me, especially considering how the world events surrounding the last two years have changed my outlook on society and the future there are several new insights that I would like to share in the coming months on this website.

The new vision for now consists in a landing page to list the collection of Vatican II apologetics as one part, a landing page for word analysis data from Saint Joseph’s Concordance Collection as a second part, and as a collection of developed thoughts on a variety of topics by close friends or myself. The Triple P (Protect, Provide and Promote) prayer has been part of the website since creation but on the new update I hope its themes to become more central to the topics of the website. To accomplish this the home page was greatly simplified in its content.

Thank you to all the readers and my friends!

St. Joseph Protector of the Holy Family Pray for us

St. Joseph Protector of Mary Virgin of Virgins Pray for us

St. Joseph Protector of Child Jesus innocence itself Pray for us

Holy Mary Protector of the Holy Family’s Virtue Pray for us

Holy Mary Protector of Joseph’s Virtue Pray for us

Holy Mary Protector of Child Jesus in your womb Pray for us

Jesus Protect us from all harm and have mercy on our family

St. Joseph Provider of the Holy Family Pray for us

St. Joseph Providing a space of sanctity for Mary Pray for us

St. Joseph Providing a space of rest for Jesus Pray for us

Holy Mary Provider to the Heart of the Holy Family Pray for us

Holy Mary Provider of Joseph’s stability Pray for us

Holy Mary Provider of nourishment to Child Jesus Pray for us

Jesus Provide for our sanctity and have mercy on our family

St. Joseph Promoter of Justice and Mercy Pray for us

St. Joseph Promoter of Mary’s virtue Pray for us

St. Joseph Promoter of Jesus’ life Pray for us

Holy Mary Promoter of all Good Family Life Pray for us

Holy Mary Promoter of Joseph’s virtue Pray for us

Holy Mary Promoter of your Son on the Cross Pray for us

Jesus Promoter of Mercy save us from sin and have mercy on our family

Eternal and Triune God help me to Protect my family’s sanctity and faith, Provide for my family’s love and Promote my family’s virtue.

Sr. Lucia Called Vatican II a Holy Council

The simple remembrance of the mysteries in each decade is another radiance of light supporting the burning torch in souls. This is why the devil has moved against it—such a great war. And the worst part is that he has deluded and deceived souls of great responsibility in their position. They are blind men leading blind men. They pretend to base their saying in the [Second Vatican] Council and to not realize that the Holy Council ordered them to preserve all the practices of the Immaculate Virgin Mother of God. The prayer of the Rosary or five decades, is one of the most important, and according to the decrees of the Holy Council and the orders of the Holy Father, it must be maintained…Let us pray, work and sacrifice and trust that finally, “my Immaculate Heart will triumph.” – Sister Lucia to Mother Martins

These quotes not only show that Sister Lucia believed that Vatican II did not call for a lessening in a bad way to the devotional practices to our Lady such as the Rosary, but that the Third Secret of Fatima had nothing to do with Vatican II being evil since she herself calls it Holy.