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Chapter Four Part Sixteen


The Rite of Peace
Section Three

    The aim of the Revolution is to demoralize, corrupt, and dehumanize us. It would have us renounce our Faith, our need of Christ and of His Sacrifice, even our inner spiritual selves and our individualities. Such a renunciation is necessary in order that we become the complete possession of the community.

    When the Revolution speaks of peace, it means "surrender." In the context of the Rite of Peace, "Peace be to you" means: "May you surrender yourself completely to the new rules and programs and desensitizing manipulations of your handlers. Under this regimen you must be convinced that it is blameworthy obduracy on your part not to accept and welcome, with feeling, your own depersonalization."

    Now you can understand why in the "Confiteor" you must confess to your brothers and your sisters; you must think as sins all those things which keep you from being one with the community. The new, fanatical insistence on participation has a similar purpose. The Revolution cannot tolerate the solitary man, the self-possessed man, the contemplative, the man who does not need to be forced to conform.

    The Revolution incessantly repeats the word "freedom." What it means by this word is that every man should free himself from the laws and self-preserving instincts of his own nature, that he should dispossess himself of all inner strength, restraint, and virtue, to say nothing of the inner dominance of Christ by His truth and grace. The purpose of corrupting a person is to put him at the disposal of his fallen nature; the purpose of destroying his faith and of dispossessing him of all certainty is that he will have to be controlled from without. The Revolution means to unshackle a man interiorly, that it may have the excuse of encircling him with the mindless mob (which the "Community" is), of regimenting hi, binding him, and putting him under guard. Despising virtue, which is man's mastery of himself by the power of Christ, even being unable to comprehend it, the Revolution cannot conceive a community of truly free men, nor the idea of peace through the rule of the Spirit of God.

    The true Revolutionary cannot stand to be alone, to be in silence, to be inactive. In such a condition he would either go mad or find God. Because of his own spiritual vacuity and restlessness, and because of his conceited passion for ruling, for managing others, he cannot permit anyone to be alone. In the traditional Liturgy, having learned from long and loving experience, the Church has arranged periods of silence. It exhorts him who comes to Mass to search his soul, to admit his sinfulness, to express his sorrow, to implore the Father of good gifts for strength, light, charity, and peace, for all that is necessary to serve Him. The time after the Our Father is to be spent preparing for the great moment of Communion, when Christ the King enters the body and the soul and holds secret tryst. "Heart speaks to heart." The time after Communion until the end of Mass is all too brief, so we are urged to remain and continue to give our souls to God alone, that He might in His turn and according to His measureless goodness bestow his Godly powers, His tender mercy, and His peace such as the world cannot give.

    With the introduction of the "New Mass" we have been given to understand that these beautiful manifestations of the sanity, purity, and wisdom of the Roman Rite were all wrong, and must be curtailed. Yes, I know, they will tell you: "No, we are not saying all these things were wrong; they are just out-of-date." Either way, it is a lie.

    According to the thinking embodied in the "New Mass," charity and communal harmony require you to busy yourself doing something with everyone else-sing along, march around, listen to the commentator, go here, go there. In the Rite of Peace, all are saying, "peace, peace." But there is no peace. They will not leave you alone that you may find any. Therefore, true to the unfailing policy and method of the Revolution, probably that which has caused more disturbance, distraction, anger (totally justified), and dissension than any other of all the detestable innovations in the "New Mass" is this execrable artificiality called the "Rite of Peace.

    This "rite" has been introduced by those very men who are supposed to be pastors and men of peace. Yet they have been so "communized," that they are incapable of seeing the effects of their own brutality, the sorrow and distress of the best of God's people.

    As these good people will tell a priest whom they trust, "We go to pray, we remain to fulfill an obligation, we come home to weep. Father, what shall we do?" I for one will say, "Do not go back there. But do not surrender."

    How truly symbolic is the "Rite of Peace". It begins with the "president." From him, it spreads among his prisoners. He has no peace in his own soul because he is involved to his very ears in the Great Sacrilege. He is at that moment committing another mortal sin. He now wishes the others, "Peace." Yes, "surrender." He and his confreres have been busy trying to pacify the consciences and placate the indignation of the people for many months now, telling them that they must accept "the changes," that it is virtuous to go along, that they must surrender their wills and reasons to the authority of the Church, that the Pope can do no wrong. No lie, no subterfuge is impossible to these "peace-keepers". They are no longer shepherds; now they are herders.

    The "presidents" may take consolation in the fact that they have done their work well. The planners of the Revolution knew from the beginning that they could find no more effective hands than those of priests. The process of the "pacification" of the people has succeeded surprisingly well under their ministrations. By now the great majority of the faithful have lost all will to resist. They now come to church dutifully, listen dumbly to any sort of vomitable mismash, blare out any vapid chanty, say, "We beseech you to hear us" to any entreaty, be it sane or silly, shell out thousands and thousands for the denudation of their churches, or for the building of new prayer-halls, compel their children to submit to any perversion (in the public schools they will do it for nothing), and do all this smilingly, songfully. They have become numbers, faces, bodies, sheep-the "Community"-the Commune! What more could a "president" want? Or a commissar, for that matter!

Next Issue: Chapter Four - part seventeen I. The "Communion"

For installments to date, see Archives of The Great Sacrilege

See INTRODUCTION for an explanation of this work.

by Fr. James F. Wathen, O.S.J.
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