Deja Vua in Sri Lanka

What do you expect when a conciliar "pope" is on the road addressing devil-worshiping pagans in Colombo, Sri Lanka?

Are you expecting Catholicism?

Nah, perish the thought.

Come on, this is a reality website, you know?

What do you get when a conciliar "pope" is in a place such as Colombo, Sri Lanka (a land formerly known as Ceylon)?

Well, drivel such as this:

Distinguished Religious Leaders,

1. I am very pleased to have this opportunity during my visit to Sri Lanka to meet representatives of the various religions which have lived together in harmony for a very long time on this Island: especially Buddhism, present for over two thousand years, Hinduism, also of very long standing, along with Islam and Christianity. This simultaneous presence of great religious traditions is a source of enrichment for Sri Lankan society. At the same time it is a challenge to believers and especially to religious leaders, to ensure that religion itself always remains a force for harmony and peace. On the occasion of my Pastoral Visit to the Catholics of Sri Lanka, I wish to reaffirm the Church’s, and my own, deep and abiding respect for the spiritual and cultural values of which you are the guardians.

Especially since the Second Vatican Council, the Catholic Church has been fully committed to pursuing the path of dialogue and cooperation with the members of other religions. Interreligious dialogue is a precious means by which the followers of the various religions discover shared points of contact in the spiritual life, while acknowledging the differences which exist between them. The Church respects the freedom of individuals to seek the truth and to embrace it according to the dictates of conscience, and in this light she firmly rejects proselytism and the use of unethical means to gain conversions.

2. The Catholic community hopes that through a continuing "dialogue of life" all believers will co–operate willingly in order to defend and promote moral values, social justice, liberty and peace. Like many modern societies, Sri Lanka is facing the spiritual threat represented by the growth of a materialistic outlook, which is more concerned with "having" than with "being". Experience makes it clear that mere technological progress does not satisfy man’s inner yearning for truth and communion. Deeper spiritual needs have to be met if individuals, families, and society itself are not to fall into a serious crisis of values. There is ample room for co–operation among the followers of the various religions in meeting this serious challenge.

For this reason, I appeal to you and encourage you, as the religious leaders of the Sri Lankan people, to consider the concerns which unite believers, rather than the things which divide them. The safeguarding of Sri Lanka’s spiritual heritage calls for strenuous efforts on the part of everyone to proclaim before the world the sacredness of human life, to defend the inalienable dignity and rights of every individual, to strengthen the family as the primary unit of society and the place where children learn humanity, generosity and love, and to encourage respect for the natural environment. Interreligious co–operation is also a powerful force for promoting ethically upright socio–economic and political standards. Democracy itself benefits greatly from the religiously motivated commitment of believers to the common good.

3. Perhaps nothing represents a greater threat to the spiritual fabric of Sri Lankan society than the continuing ethnic conflict. The religious resources of the entire nation must converge to bring an end to this tragic situation. I recently had occasion to say to an international group of religious leaders: "violence in any form is opposed not only to the respect which we owe to every fellow human being; it is opposed also to the true essence of religion. Whatever the conflicts of the past and even of the present, it is our common task and common duty to make better known the relation between religion and peace" (John Paul II, Address for the Opening of the Sixth World Assembly of the World Conference on Religion and Peace, 2). The only struggle worthy of man is "the struggle against his own disordered passions, against every type of hatred and violence; in short against everything that is the exact opposite of peace and reconciliation" (John Paul II, Message for the World Day of Peace 1992, 7).

4. Very dear esteemed friends: I am certain that the principles of mercy and non–violence present in your traditions will be a source of inspiration to Sri Lankans in their efforts to build a peace which will be lasting because it is built upon justice and respect for every human being. I express once more my confidence that your country’s long tradition of religious harmony will grow ever stronger, for the peace and well–being of individuals, for the good of Sri Lanka and of all Asia.

[At the end of the meeting the Holy Father added the following words:]

And now I offer you a gift memorable of these days and of the meeting. I am very grateful for your presence and very grateful for this meeting with you that we are together... not against, but together! 

Not to be together is dangerous. It is necessary to be together, to dialogue. I am very grateful for that. I see in your presence the signs of the goodwill and of the future, the good future, for Sri Lanka and for the whole world. And so I can return to Rome, more hopeful. Thank you. (Meeting with representatives of other religions.) 

It has been said before. I will say again. Anyone who can speak in the manner that the supposed “pope” did in Sri Lanka does not possess the Catholic Faith.

Catholicism is the one and only foundation of  personal and social order.

Nothing else.

False religions are hated by God.

Hated.

Loathed.

It is the job of a true and legitimate Successor of Saint Peter to seek with urgency the unconditional conversion of all non-Catholics to the true Faith.

Pope Pius IX knew the salvation of his own immortal soul was tied to his fulfilling his duties-of-state as the Vicar of Our Lord Jesus Christ on earth, including sparing no effort to bring non-Catholics into the true Church:

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

The souls of Hindus and Buddhists and over “peace-loving” devil-worshipers are captive to the devil by means of Original Sin. They are thus incapable of serving as instruments of a true peace, that of Christ the King Himself, something that has been pointed out on this site scores upon scores of times by citing the following passage from Pope Pius XI’s Ubi Arcano Dei Consilio, December 23 1922:

49. It is, therefore, a fact which cannot be questioned that the true peace of Christ can only exist in the Kingdom of Christ — “the peace of Christ in the Kingdom of Christ.” It is no less unquestionable that, in doing all we can to bring about the re-establishment of Christ’s kingdom, we will be working most effectively toward a lasting world peace. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

How is it possible to believe that a man who said “Not to be here is dangerous” was possessed of the Catholic Faith, no less a true and legitimate Successor of Saint Peter?

How is it possible to take such a man seriously or to spend time parsing his words to sift them for any signs of latent, residual Catholicism?

Ah, as you might have guessed by now, the words given the “pope” in Sri Lanka quoted above belong to a “canonized” “saint,” “Saint John Paul II,” who uttered them on January 21, 1995, the Feast of Saint Agnes.

It’s nearly twenty years later.

Jorge Mario Bergoglio’s address to a group of “interreligious leaders” yesterday was completely interchangeable with the one that Karol Wojtyla/John Paul II had given in 1995 when he visited Sri Lanka:

Dear Friends,

I am grateful for the opportunity to take part in this meeting which brings together, among others, the four largest religious communities integral to the life of Sri Lanka: Buddhism, Hinduism, Islam and Christianity.  I thank you for your presence and for your warm welcome.  I also thank those who have offered prayers and blessings, and in a particular way I express my gratitude to Bishop Cletus Chandrasiri Perera and to the Venerable Vigithasiri Niyangoda Thero for their kind words.

I have come to Sri Lanka in the footsteps of my predecessors Popes Paul VI and John Paul II to demonstrate the great love and concern which the Catholic Church has for Sri Lanka.  It is a particular grace for me to visit the Catholic community here, to confirm them in their Christian faith, to pray with them and to share their joys and sufferings.  It is equally a grace to be with all of you, men and women of these great religious traditions, who share with us a desire for wisdom, truth and holiness.

At the Second Vatican Council, the Catholic Church declared her deep and abiding respect for other religions.  She stated that she “rejects nothing of what is true and holy in these religions.  She has a high regard for their manner of life and conduct, their precepts and doctrines” (Nostra Aetate, 2).  For my part, I wish to reaffirm the Church’s sincere respect for you, your traditions and beliefs.

It is in this spirit of respect that the Catholic Church desires to cooperate with you, and with all people of good will, in seeking the welfare of all Sri Lankans.  I hope that my visit will help to encourage and deepen the various forms of interreligious and ecumenical cooperation which have been undertaken in recent years.

    These praiseworthy initiatives have provided opportunities for dialogue, which is essential if we are to know, understand and respect one another.  But, as experience has shown, for such dialogue and encounter to be effective, it must be grounded in a full and forthright presentation of our respective convictions.  Certainly, such dialogue will accentuate how varied our beliefs, traditions and practices are.  But if we are honest in presenting our convictions, we will be able to see more clearly what we hold in common.  New avenues will be opened for mutual esteem, cooperation and indeed friendship.

Such positive developments in interreligious and ecumenical relations take on a particular significance and urgency in Sri Lanka.  For too many years the men and women of this country have been victims of civil strife and violence.  What is needed now is healing and unity, not further conflict and division.  Surely the fostering of healing and unity is a noble task which is incumbent upon all who have at heart the good of the nation, and indeed the whole human family.  It is my hope that interreligious and ecumenical cooperation will demonstrate that men and women do not have to forsake their identity, whether ethnic or religious, in order to live in harmony with their brothers and sisters.  

How many ways there are for the followers of the different religions to carry out this service!  How many are the needs that must be tended to with the healing balm of fraternal solidarity!  I think in particular of the material and spiritual needs of the poor, the destitute, those who yearn for a word of consolation and hope.  Here I think too of the many families who continue to mourn the loss of their loved ones.

Above all, at this moment of your nation’s history, how many people of good will are seeking to rebuild the moral foundations of society as a whole?  May the growing spirit of cooperation between the leaders of the various religious communities find expression in a commitment to put reconciliation among all Sri Lankans at the heart of every effort to renew society and its institutions.  For the sake of peace, religious beliefs must never be allowed to be abused in the cause of violence and war.  We must be clear and unequivocal in challenging our communities to live fully the tenets of peace and coexistence found in each religion, and to denounce acts of violence when they are committed.

Dear friends, I thank you once again for your generous welcome and your attention.  May this fraternal encounter confirm all of us in our efforts to live in harmony and to spread the blessings of peace. (Devil Worshiping Pagans Listen to Figure of Antichrist.)

Masquerade Party in Colombo, Sri Lanka, as False Religious Leaders Present Themselves as "Men of God."

Query?

Find the Crucifix in the photograph.

Hint.

There is none.

Just a hint.

Healing balm of “fraternal solidarity”?

This is what Pope Saint Pius X wrote in Notre Charge Apostolique, August 15, 1910:

The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness.

By separating fraternity from Christian charity thus understood, Democracy, far from being a progress, would mean a disastrous step backwards for civilization. If, as We desire with all Our heart, the highest possible peak of well being for society and its members is to be attained through fraternity or, as it is also called, universal solidarity, all minds must be united in the knowledge of Truth, all wills united in morality, and all hearts in the love of God and His Son Jesus Christ. But this union is attainable only by Catholic charity, and that is why Catholic charity alone can lead the people in the march of progress towards the ideal civilization. . . .

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”  (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Do not be fooled.

Conciliarism is not Catholicism. 

Saint Felix, a priest and martyr who is commemorated today, January 14, 2015, the Feast of Saint Hilary of Poitiers, Bishop, Confessor and Doctor, had nothing to do with devil-worshipers. The false “popes” and their “bishops” have fawned all over them. Jorge Mario Bergoglio continues to do so as the most effective agent of Antichrist that the counterfeit church of conciliarism has known thus far.

Here is a brief account of Saint Felix’s life as found in the readings for Matins in today’s Divine Office:

Felix was a Priest of Nola, who on account of his fiery zeal against idolatry, suffered much persecution from the heathens, and was cast into prison. From thence an angel delivered him by night, and bade him go to Maximian, Bishop of Nola. This Bishop, enfeebled by old age, had at length despaired of power to withstand the torments of the persecutors, and had hidden, himself in a wood. Thither came Felix, by the will of God, and found the holy bishop lying half-dead upon the ground. He succoured him, and carried him upon his shoulders to the house of an holy widow. On another occasion, Felix, having again provoked the anger of the devil-worshippers, became an object of their pursuit, from which he hid himself in a narrow place between two walls. Hardly had he entered, when some spiders wove their webs across the entrance, which the enemy perceiving, concluded that no man had entered, and passed by. After leaving this hiding-place, Felix lay for three months in the house of an holy woman. After the Lord gave peace to His Church, the Saint returned to Nola, where he turned many to Christ by his life, his preaching, and his miracles. He steadily refused to accept the Bishopric, fell asleep in the Lord, and was buried at Nola in the place called The Pines. (Matins, Divine Office, January 14.)

I will let the late Monsignor Joseph Clifford Fenton have the final words as the analysis he provided below demonstrates very clearly that tthe “Second” Vatican Council and its afermath have produced “humanitarian,” “non-religious” “popes" whose names and words are interchangeable. Jorge Mario Bergoglio is really saying nothing different than Giovanni Enrico Antonio Maria/Paul the Sick, Karol Josef Wojtyla/John Paul II or Joseph Alois Ratzinger/Benedict XVI:

In this conclusion to the Sacrorum antistitum, St. Pius X expressly recognizes the fact that the Modernists and their sympathizers, the anti-anti-Modernists, were actually working, in agreement with the most-bitter enemies of the Catholic Church, for the destruction of the Catholic faith. It is interesting and highly important to note exactly what St. Pius X said. He definitely did not claim that these men were working directly to destroy the Church as a society. It is quite obvious that, given the intimate connection between the Church and the faith, a connection so close and perfect that the Church itself may be defined as the congregatio fidelium, the repudiation of the Catholic faith would inevitably lead to the dissolution of the Church. Yet, for the Modernists and for those who co-operated in their work, the immediate object of attack was always the faith itself. These individuals were perfectly willing that the Catholic Church should continue to exist as a religious society, as long as it did not insist upon the acceptance of that message which, all during the course of the previous centuries of its existence, it had proposed as a message supernaturally revealed by the Lord and Creator of heaven and earth. They were willing and even anxious to retain their membership in the Catholic Church, as long as they were not obliged to accept on the authority of divine faith such unfashionable dogmas as, for example, the truth that there is truly no salvation outside of the Church.

What these men were really working for was the transformation of the Catholic Church into an essentially non-doctrinal religious body. They considered that their era would be willing to accept the Church as a kind of humanitarian institution, vaguely religious, tastefully patriotic, and eminently cultural. And they definitely intended to tailor the Church to fit the needs and the tastes of their own era.

It must be understood, of course, that the Modernists and the men who aided their efforts did not expect the Catholic Church to repudiate its age-old formulas of belief. They did not want the Church to reject or to abandon the ancient creeds, or even any of those formularies in which the necessity of the faith and the necessity of the Church are so firmly and decisively stated. What they sought was a declaration on the part of the Church's magisterium to the effect that these old formulas did not, during the first decade of the twentieth century, carry the same meaning for the believing Catholic that they had carried when these formulas had first been drawn up. Or, in other words, they sought to force or to delude the teaching authority of Christ's Church into coming out with the fatally erroneous proposition that what is accepted by divine faith in this century is objectively something different from what was believed in the Catholic Church on the authority of God revealing in previous times.

Thus the basic objective of Modernism was to reject the fact that, when he sets forth Catholic dogma, the Catholic teacher is acting precisely as an ambassador of Christ. The Modernists were men who were never quite able to grasp or to accept the truth that the teaching of the Catholic Church is, as the First Vatican Council designated the content of the Constitution Dei Films, actually "the salutary doctrine of Christ," and not merely some kind of doctrine, which has developed out of that teaching. And, in the final analysis, the position of the Modernists constituted the ultimate repudiation of the Catholic faith. If the teaching proposed by the Church as dogma is not actually and really the doctrine supernaturally revealed by God through Jesus Christ Our Lord, through the Prophets of the Old Testament who were His heralds, or through the Apostles who were His witnesses, then there could be nothing more pitifully inane than the work of the Catholic magisterium. (Sacrosanctum Antistitum: The Background of The Oath Against Modernism.)

The following passage, contained in the quotation from Monsignor Fenton's article of fifty-fiveyears ago, is an exact description of the conciliar "popes" and their stooges:

What these men were really working for was the transformation of the Catholic Church into an essentially non-doctrinal religious body. They considered that their era would be willing to accept the Church as a kind of humanitarian institution, vaguely religious, tastefully patriotic, and eminently cultural. And they definitely intended to tailor the Church to fit the needs and the tastes of their own era. (Sacrosanctum Antistitum: The Background of The Oath Against Modernism.)

As the hour is late and the need for sleep beckons, I entreat one and all to pray Our Lady’s Most Holy Rosary fervently and to offer up the sufferings of the present moment with joy and gratitude as the consecrated slaves of her Divine Son, Christ the King, through her own Sorrowful and Immaculate Heart, remembering always that conciliarism is not Catholicism and that the counterfeit church of conciliarism is not nor can ever be the Catholic Church.

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Hilary of Poitiers, pray for us.

Saint Felix, pray for us.