Christmas is a time for celebration, but this year it is a more sombre occasion for many. Some of those things which could once have been taken for granted suddenly seem less certain and, naturally, give rise to feelings of insecurity.
People are touched by events which have their roots far across the world. Whether it is the global economy or violence in a distant land, the effects can be keenly felt at home.
We can all learn some lessons from the past. We might begin to see things in a new perspective. And certainly, we begin to ask ourselves where it is that we can find lasting happiness.
Over the years, those who have seemed to me to be the most happy, contented and fulfilled have always been the people who have lived the most outgoing and unselfish lives; the kind of people who are generous with their talents or their time.
I hope that, like me, you will be comforted by the example of Jesus of Nazareth who, often in circumstances of great adversity, managed to live an outgoing, unselfish and sacrificial life. Countless millions of people around the world continue to celebrate his birthday at Christmas, inspired by his teaching. He makes it clear that genuine human happiness and satisfaction lie more in giving than receiving; more in serving than in being served.
We can surely be grateful that, two thousand years after the birth of Jesus, so many of us are able to draw inspiration from his life and message, and to find in him a source of strength and courage. I hope that the Christmas message will encourage and sustain you too, now and in the coming year.
I wish you all a very happy Christmas.”

nobreza.org
nobility.org
nobleza.org
www.der-adel.info
la-noblesse-aujourdhui.org
nobilta.info

nobility.org/landing_page_anf.html

True Glory Can Only Be Born of Pain

by Plinio Correa de Oliveira

From every side of the parade grounds, with habitual and quite natural enthusiasm, a huge crowd watches a trooping of the Queen’s Royal Grenadiers in their ceremonial uniforms.

New military tactics forced uniforms like these into obsolescence long ago. Nevertheless, these black trousers, red coats with white belts, gloves, and ornaments, and these distinguished bear-skin hats are preserved for higher moral ends: maintaining the tradition of the armed forces and showing people the splendors of military life.

Glory must be expressed in symbols. Indeed, God uses symbols to manifest to men His own grandeur. In this, as in all else, we must imitate God. Thus we see the Royal Grenadiers’ uniforms and their impeccably rhythmic and aligned marching. One senses the pride with which the standard-bearer carries the national flag and the troop commander indicates the direction of the parade. One can almost hear the beating of the drums and the sound of the trumpets. All of these symbols express the moral beauty inherent in military life: the elevation of sentiments, the willingness to shed one’s blood; the strength for striving, risking, and winning; the discipline, gravity, and heroism.

There is glory, and true glory, shining in this whole ambience.

But, is glory this, after all? Does glory consist in dressing in anachronistic uniforms, executing maneuvers having no relation to modern battle, playing drums and trumpets, and advancing with firm step to give oneself and others the impression that one is a hero? Does glory consist in advancing “courageously” on a field without obstacles or risks, launching attacks against a nonexistent enemy, with the only reward being the inebriating applause of a crowd?

Is this glory, or is this theatrics?

The young American soldier of the Korean War illustrates another aspect of military glory. Entirely immersed in the tragedy of armed warfare, he seems not to have a defined age; he has the vigor of youth, but his freshness and brilliance are gone. His skin, toughened by endless days under the sun and entire nights of wind and storms, seems to have taken on an almost leather-like firmness. He hasn’t the least concern about the elegance of his attire. His clothing serves to shield him from the harsh elements and to facilitate quick and agile movements, in mud, through thickets, over steep hills – all under the relentless action of battle.

Everything in this man is ordered towards fighting, resisting, advancing. The light of a smile is rarely seen on his face. His gaze appears to be fixed in ceaseless vigilance against men and the elements.

This man is not concerned with grand movements or theatrical gestures. He concentrates on the thousand details characterizing the real daily life of soldiers. He does not want to play a great role, showing off for himself or for others. He wants only the victory of a great cause. It is this which explains his seriousness, his dignity, and his will to resist.

Although permeated to his last fibers by great exhaustion and pain, his inflexible resistance of soul and body overcomes his weariness. He feels his pain vividly, but accepts it to its ultimate consequences out of love for the cause for which he fights.

This is the painful and perhaps tragic face of military life. Yet, this is where the merit is; this is where glory is born.

Beautiful uniforms, gleaming weapons, cadenced marching, great parades with trumpets and drums, endless applause of enraptured crowds – all of these are legitimate and even necessary appearances, but only to the extent that they express a desire for fighting and sacrificing for the common good. All of these would amount to nothing but theatrics were it not for authentic and proven courage, such as that of the Queen’s Royal Grenadiers.

True, these are considerations of a natural order. However, from them we may draw conclusions that reach a higher sphere.

The life of the Church and the spiritual life of each faithful Catholic are ceaseless struggles. Sometimes God gives souls admirable moments of interior or exterior consolation, and sometimes He gives His Church days of splendid, visible, and palpable grandeur.

However, the true glory of the Church and of the faithful comes from suffering and from fighting.

It is an arid fight, with neither palpable beauty nor defined poetry. In this fight, one sometimes advances in the night of anonymity, in the mud of indifference or misunderstanding, under the storms and the bombardment unleashed by the conjugated forces of the world, the flesh, and the devil. But this fight fills the angels of Heaven with admiration and attracts the blessings of God.

nobility.org/…/true-glory-born…

The Master of Ceremonies knocks three times

Capuchin: "Who is there?"

Master of Ceremonies: "Otto of Austria,
First Crown Prince of Austria-Hungary,
Imperial Prince of Hungary and Bohemia, of Dalmatia, Croatia, Slavonia,
Galicia, Londomeria and Illyria,
Grand Duke of Toskana and Krakow,
Duke of Lothringia, of Salzburg, Steria, Carinthia, Craina and the Bokowina,
Grand Prince of Siebenburgen,
Count of Mähren,
Duke of Upper and Lower Silesia, of Modena, Parma, Piacenza and
Guastalla, of Auschwitz and Zator, of Teschen, Friali, Ragusa, Zara,
princely Count von Habsurg of Tirol, of Kyburg, Gorz and Gradisca,
Prince of Trent and Brixen,
Count of Upper and Lower Lausitz and Istria,
Count of Hoehenms, Feldkirch, Bregenz, Sonnenberg etc.,
Lord of Triest, of Cattaro and of the Windischen Mark,
Grand Voyod of the Voyodship of Serbia, etc., etc."

Capuchin: "We do not know him!"

MC knocks three times

Capuchin: "Who is there?"

Master of Ceremonies: "Dr. Otto von Habsburg,
President an Honorary President of the Pan European Union,
Member and Late President of the European Parliament,
Honorary Doctor of numerous Universities and Honorary Citizen of many Societies in
Central Europe,
Member of honorable Academies and Institutes,
Bearer of high and highest State and Church awards, orders and honors,
which were bestowed upon him in recognition of his decades long
fight for
the freedom of peoples, for law and justice."

Capuchin: "We do not know him!“

MC knocks three times

Capuchin: "Who is there?"

Master of Ceremonies: "Otto -- a mortal and sinful man!"

Capuchin: "Come in."

Archduke Otto is then buried in the Imperial Crypt of the Church of St. Mary of the Angels (the Capuchin Church) in Vienna, on Saturday, July 16, feast of Our Lady of Mount Carmel.

1
Dies iræ ! dies illa
Solvet sæclum in favilla:
Teste David cum Sibylla !
Day of wrath! O day of mourning!
See fulfilled the prophets' warning,
Heaven and earth in ashes burning!
The day of wrath, that day
Will dissolve the world in ashes
As foretold by David and the sibyl!
2
Quantus tremor est futurus,
Quando iudex est venturus,
Cuncta stricte discussurus !
Oh, what fear man's bosom rendeth,
when from heaven the Judge descendeth,
on whose sentence all dependeth.
How much tremor there will be,
when the judge will come,
investigating everything strictly!
3
Tuba, mirum spargens sonum
Per sepulchra regionum,
Coget omnes ante thronum.
Wondrous sound the trumpet flingeth;
through earth's sepulchers it ringeth;
all before the throne it bringeth.
The trumpet, scattering a wondrous sound
through the sepulchres of the regions,
will summon all before the throne.
4
Mors stupebit, et natura,
Cum resurget creatura,
Iudicanti responsura.
Death is struck, and nature quaking,
all creation is awaking,
to its Judge an answer making.
Death and nature will marvel,
when the creature arises,
to respond to the Judge.
5
Liber scriptus proferetur,
In quo totum continetur,
Unde mundus iudicetur.
Lo! the book, exactly worded,
wherein all hath been recorded:
thence shall judgment be awarded.
The written book will be brought forth,
in which all is contained,
from which the world shall be judged.
6
Iudex ergo cum sedebit,
Quidquid latet, apparebit:
Nil inultum remanebit.
When the Judge his seat attaineth,
and each hidden deed arraigneth,
nothing unavenged remaineth.
When therefore the judge will sit,
whatever hides will appear:
nothing will remain unpunished.
7
Quid sum miser tunc dicturus ?
Quem patronum rogaturus,
Cum vix iustus sit securus ?
What shall I, frail man, be pleading?
Who for me be interceding,
when the just are mercy needing?
What am I, miserable, then to say?
Which patron to ask,
when [even] the just may [only] hardly be sure?
8
Rex tremendæ maiestatis,
Qui salvandos salvas gratis,
Salva me, fons pietatis.
King of Majesty tremendous,
who dost free salvation send us,
Fount of pity, then befriend us!
King of tremendous majesty,
who freely savest those that have to be saved,
save me, source of mercy.
9
Recordare, Iesu pie,
Quod sum causa tuæ viæ:
Ne me perdas illa die.
Think, good Jesus, my salvation
cost thy wondrous Incarnation;
leave me not to reprobation!
Remember, merciful Jesus,
that I am the cause of thy way:
lest thou lose me in that day.
10
Quærens me, sedisti lassus:
Redemisti Crucem passus:
Tantus labor non sit cassus.
Faint and weary, thou hast sought me,
on the cross of suffering bought me.
shall such grace be vainly brought me?
Seeking me, thou sat tired:
thou redeemed [me] having suffered the Cross:
let not so much hardship be lost.
11
Iuste iudex ultionis,
Donum fac remissionis
Ante diem rationis.
Righteous Judge! for sin's pollution
grant thy gift of absolution,
ere the day of retribution.
Just judge of revenge,
give the gift of remission
before the day of reckoning.
12
Ingemisco, tamquam reus:
Culpa rubet vultus meus:
Supplicanti parce, Deus.
Guilty, now I pour my moaning,
all my shame with anguish owning;
spare, O God, thy suppliant groaning!
I sigh, like the guilty one:
my face reddens in guilt:
Spare the supplicating one, God.
13
Qui Mariam absolvisti,
Et latronem exaudisti,
Mihi quoque spem dedisti.
Thou the sinful woman savedst;
thou the dying thief forgavest;
and to me a hope vouchsafest.
Thou who absolved Mary,
and heardest the robber,
gavest hope to me, too.
14
Preces meæ non sunt dignæ:
Sed tu bonus fac benigne,
Ne perenni cremer igne.
Worthless are my prayers and sighing,
yet, good Lord, in grace complying,
rescue me from fires undying!
My prayers are not worthy:
however, thou, Good [Lord], do good,
lest I am burned up by eternal fire.
15
Inter oves locum præsta,
Et ab hædis me sequestra,
Statuens in parte dextra.
With thy favored sheep O place me;
nor among the goats abase me;
but to thy right hand upraise me.
Grant me a place among the sheep,
and take me out from among the goats,
setting me on the right side.
16
Confutatis maledictis,
Flammis acribus addictis:
Voca me cum benedictis.
While the wicked are confounded,
doomed to flames of woe unbounded
call me with thy saints surrounded.
Once the cursed have been rebuked,
sentenced to acrid flames:
Call thou me with the blessed.
17
Oro supplex et acclinis,
Cor contritum quasi cinis:
Gere curam mei finis.
Low I kneel, with heart submission,
see, like ashes, my contrition;
help me in my last condition.
I meekly and humbly pray,
[my] heart is as crushed as the ashes:
perform the healing of mine end.
18
Lacrimosa dies illa,
qua resurget ex favilla
Judicandus homo reus.
Huic ergo parce, Deus:
Ah! that day of tears and mourning!
From the dust of earth returning
man for judgment must prepare him;
Spare, O God, in mercy spare him!
Tearful will be that day,
on which from the ash arises
the guilty man who is to be judged.
Spare him therefore, God.
19
Pie Jesu Domine,
dona eis requiem. Amen.
Lord, all pitying, Jesus blest,
grant them thine eternal rest. Amen.
Merciful Lord Jesus,
grant them rest. Amen.

New York, the whole world is looking at you.

Sail on, O Ship of State!
Sail on, O Union, strong and great!
Humanity with all its fears,
With all the hopes of future years,
Is hanging breathless on thy fate!

Henry Wadsworth Longfellow

Click here for more information.

nobility.org
nobleza.org
www.der-adel.info
nobreza.org

The passion of Christ according to John

[1] When Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples. [2] And Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples. [3] Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. [4] Jesus therefore, knowing all things that should come upon him, went forth, and said to them: Whom seek ye? [5] They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them.

[6] As soon therefore as he had said to them: I am he; they went backward, and fell to the ground. [7] Again therefore he asked them: Whom seek ye? And they said, Jesus of Nazareth. [8] Jesus answered, I have told you that I am he. If therefore you seek me, let these go their way. [9] That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one. [10] Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus.

[11] Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it? [12] Then the band and the tribune, and the servants of the Jews, took Jesus, and bound him: [13] And they led him away to Annas first, for he was father in law to Caiphas, who was the high priest of that year. [14] Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people. [15] And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest.

[16] But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter. [17] The maid therefore that was portress, saith to Peter: Art not thou also one of this man's disciples? He saith: I am not. [18] Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing, and warming himself. [19] The high priest therefore asked Jesus of his disciples, and of his doctrine. [20] Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing.

[21] Why asketh thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said. [22] And when he had said these things, one of the servants standing by, gave Jesus a blow, saying: Answerest thou the high priest so? [23] Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me? [24] And Annas sent him bound to Caiphas the high priest. [25] And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not.

[26] One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him? [27] Again therefore Peter denied; and immediately the cock crew. [28] Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch. [29] Pilate therefore went out to them, and said: What accusation bring you against this man? [30] They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee.

[31] Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death; [32] That the word of Jesus might be fulfilled, which he said, signifying what death he should die. [33] Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews? [34] Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me? [35] Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done?

[36] Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. [37] Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. [38] Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him. [39] But you have a custom that I should release one unto you at the pasch: will you, therefore, that I release unto you the king of the Jews? [40] Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber.

[1] Then therefore, Pilate took Jesus, and scourged him. [2] And the soldiers platting a crown of thorns, put it upon his head; and they put on him a purple garment. [3] And they came to him, and said: Hail, king of the Jews; and they gave him blows. [4] Pilate therefore went forth again, and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him. [5] (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man.

[6] When the chief priests, therefore, and the servants, had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him. [7] The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God. [8] When Pilate therefore had heard this saying, he feared the more. [9] And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer. [10] Pilate therefore saith to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee?

[11] Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin. [12] And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar's friend. For whosoever maketh himself a king, speaketh against Caesar. [13] Now when Pilate had heard these words, he brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. [14] And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king. [15] But they cried out: Away with him; away with him; crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Caesar.

[14] "The parasceve of the pasch"... That is, the day before the paschal sabbath. The eve of every sabbath was called the parasceve, or day of preparation. But this was the eve of a high sabbath, viz., that which fell in the paschal week.

[16] Then therefore he delivered him to them to be crucified. And they took Jesus, and led him forth. [17] And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha. [18] Where they crucified him, and with him two others, one on each side, and Jesus in the midst. [19] And Pilate wrote a title also, and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS. [20] This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin.

[21] Then the chief priests of the Jews said to Pilate: Write not, The King of the Jews; but that he said, I am the King of the Jews. [22] Pilate answered: What I have written, I have written. [23] The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout. [24] They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lots. And the soldiers indeed did these things. [25] Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen.

[26] When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. [27] After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. [28] Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst. [29] Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth. [30] Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost.

[31] Then the Jews, (because it was the parasceve,) that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away. [32] The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him. [33] But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. [34] But one of the soldiers with a spear opened his side, and immediately there came out blood and water. [35] And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe.

[36] For these things were done, that the scripture might be fulfilled: You shall not break a bone of him. [37] And again another scripture saith: They shall look on him whom they pierced. [38] And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus. [39] And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. [40] They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.

[41] Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid. [42] There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand.

(from Act IV, Scene 3)
This day is called the feast of Crispian.
He that outlives this day, and comes safe home,
shall stand a tip-toe when the day is named,
and rouse him at the name of Crispian.
He that outlives this day, and see old age,
will yearly, on the vigil, feast his neighbours,
and say; "To-morrow is Saint Crispian."
Then will he strip his sleeve and show his scars
and say; "These wounds I had on Crispin's day."
Old men forget. Yet all shall be forgot.
But he'll remember with advantages
what feats he did that day. Then shall our names
familiar in his mouth as household words
--Harry the king, Bedford and Exeter,
Warwick and Talbot, Salisbury and Gloucester--
be in their flowing cups freshly remember'd.
This story shall the good man teach his son.
And Crispin Crispian shall ne'er go by,
from this day to the ending of the world,
but we in it shall be remember'd.
We few, we happy few, we band of brothers.
For he to-day that sheds his blood with me
shall be my brother. Be he ne'er so vile.
This day shall gentle his condition.
And gentlemen in England now a-bed
shall think themselves accursed they were not here,
and think their manhoods cheap whiles any speaks
who fought with us upon Saint Crispin's day.

(from Act III, Scene 1)
So, once more unto the breach, dear friends, once more.
Or close the wall up with our English dead.
In peace there's nothing so becomes a man
as modest stillness and humility.
But when the blast of war blows in our ears,
then imitate the action of the tiger.
Stiffen the sinews. Summon up the blood.
Disguise fair nature with hard-favour'd rage.
Then lend the eye a terrible aspect.
Let it pry through the portage of the head
like the brass cannon. Let the brow o'erwhelm it.
As fearfully as doth a galled rock
o'erhang and jutty his confounded base,
swill'd with the wild and wasteful ocean.
Now set the teeth and stretch the nostril wide.
Hold hard the breath and bend up every spirit
to his full height. On, on, you noblest English.
Dishonour not your mothers. Now attest
that those whom you call'd fathers did beget you.
And you, good yeoman, whose limbs were made in England,
show us here the mettle of your pasture.
Show us here that you are worth your breeding, which I doubt not.
For there is none of you so mean and base,
that hath not noble lustre in your eyes.
I see you stand like greyhounds in the slips,
straining upon the start. The game's afoot.
Follow your spirit, and upon this charge
cry; "God for Harry, England, and Saint George!"