Remember “Archbishop” Carlo Maria Vigano?
Vigano was the subject of five commentaries on this site in August and September of 2018 (see Another Front in the Conciliar Civil War, part one, Another Front in the Conciliar Civil War, part two, Another Front in the Conciliar Civil War, part three, Another Front in the Conciliar Civil War, part four, Another Front in the Conciliar War, part five) when he wrote (or, more accurately, dictated) his account of how he had given Jorge Mario Bergoglio a sheaf of documentation in 2013 about Theodore Edgar McCarrick’s notoriously scandalous abuse of seminarians, presbyters and young boys, thus putting the lie to Bergoglio’s claim that he had known “nothing” about the matter until 2018. Although Vigano’s own role in handling clerical abuse cases is far, far less than “heroic” than he would have us believe (see Mrs. Randy Engel’s ’s The Strange Case of Archbishop John Clayton Nienstedt, part I, and The strange case of Archbishop John Clayton Nienstedt, Part II), he pops up now and again as he makes supposedly “new” “discoveries” about how the Argentine Apostate is either changing what he, Vigano, thinks is the papacy and/or defecting from the Holy Faith.
Sure enough, “Archbishop” Carlo Maria Vigano has popped yet again to exclaim that Jorge Mario Bergoglio is up to no good (gee, do you think?), something that he explained in a post on Professor Roberto de Mattei’s Lepanto Foundation’s blog:
Truly, I say to you, one of you will betray me.” And they were very sorrowful, and began to say to him one after another, “Is it I, Lord?” He answered, “He who has dipped his hand in the dish with me, will betray me. The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed! It would have been better for that man if he had not been born.” Judas, who betrayed him, said, “Is it I, Master?” He said to him, “You have said so.” (Mt 26, 20-25)
On March 25, the 2020 Pontifical Yearbook was published with a real novelty. It may seem like a typographical trifle, in the part dedicated to the reigning pontiff, but this is not the case. Until last year, in fact, Francis’s titles were listed at the top of the page, beginning with “Vicar of Christ”, “Successor of the Prince of the Apostles” etc., and ending with his birth name and a very brief biography.
In the new edition, on the other hand, the secular name JORGE MARIO BERGOGLIO stands out in large letters, followed by the biography, the date of election and the beginning of his “ministry as universal Pastor of the Church.” Separated by a dash and the words, “Historical titles,” all the titles of the Roman Pontiff are then listed, as if they were no longer an integral part of the Munus Petrinum that legitimizes the authority which the Church recognizes in the Pope.
This change in the layout and content of an official text of the Catholic Church cannot be ignored, nor is it possible to attribute it to a gesture of humility on the part of Francis, which is not in keeping with his name being so prominently featured. Instead, it seems possible to see in it the admission — passed over in silence — of a sort of usurpation, whereby it is not the “Servus servorum Dei” who reigns, but the person of Jorge Mario Bergoglio, who has officially disavowed being the Vicar of Christ, the Successor of the Prince of the Apostles and the Supreme Pontiff, as if they were annoying trappings of the past: only mere “historical titles.”
An almost defiant gesture — one might say — in which Francis transcends every title. Or worse: an act to officially alter the Papacy, by which he no longer recognizes himself as guardian, but becomes master of the Church, free to demolish it from within without having to answer to anyone. In short, a tyrant.
May the significance of this most serious act not escape pastors and the faithful, for by it the sweet Christ on earth — as St. Catherine called the Pope — releases himself from his role as Vicar to proclaim himself, in a delirium of pride, absolute monarch even with respect to Christ.
We are approaching the sacred days of the Savior’s Passion, which commences in the Upper Room with the betrayal of one of the Twelve. It is not illegitimate to wonder whether the understanding words with which Bergoglio tried to rehabilitate Judas on June 16, 2016 were not a clumsy attempt to exonerate himself.
This chilling thought is further confirmed by the terrible decision to allow an almost universal ban of the public celebration of Easter, for the first time since the Resurrection of Our Lord Jesus Christ.
“The Son of man goes as it is written of him, but woe to that man by whom the Son of man is betrayed!” (Mt 26:24)
+ Carlo Maria Viganò, Archbishop
Friday in Passion Week 2020 (Lepanto Foundation. The same information can be found at Jorge Drops Tiotle of Vicar of Chris in the Annuario Pontificio.)
Leaving aside Dr. Roberto de Mattei’s heretical teaching concerning papal infallibility and the “necessity” of correcting a “heretical” pope, matters that have been refuted at length on Novus Ordo Watch—see Was Pope John XII Deposed? and The Roberto de Mattei Tranquilzer), I find it nothing other than phenomenal that “Archbishop” Carlo Maria Vigano finds it “chilling” to consider that Jorge Mario Bergoglio was trying to exonerate himself in the latter’s effort to “rehabilitate” Judas Iscariot.
Come on, is Father Vigano serious?
The entire conciliar enterprise has been about playing the role that Judas Iscariot played on Spy Wednesday during the first Holy Week nearly two thousand years ago.
After all, the corpulent Modernist and arch-defender of The Sillon even after it had been condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, Giovanni Roncalli/John XIII, was duplicitous in his plot to publish a schema for the “Second” Vatican Council that was entirely orthodox while appointing a shadow committee replete with theologians who might have been condemned formally by name if Pope Pius XII had not died on October 9, 1958, to advance a revolutionary schema that canonized almost all of the Modernist principles condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, that became basis of the council shortly after Roncalli/John XIII convened it on Saturday, October 11, 1962.
Angelo Roncalli/John XXIII issued the call for the “Second” Vatican Council on January 25, 1959, the Feast of the Conversion of Saint Paul the Apostle, knowing full well that he was going to use a shadow council of bishops and theologians to implement a revolutionary schema that would supplant the schema that had been prepared by his formal appointees to do the preparatory work prior to council’s beginning on October 11, 1962, the Feast of the Divine Maternity of the Blessed Virgin Mary.
The real engineer of the rupture presented by the “Second” Vatican Council was none other Giovanni Battista Enrico Antonio Maria Montini/Paul VI, who got votes in the 1958 conclave that resulted in the usurped “election” of Angelo Roncalli even though he, Montini, was not even a member of the College of Cardinals. Montini worked closely with Roncalli and others, including a thirty-two year-old German priest, Father Joseph Ratzinger, to develop a secret schema for the “Second” Vatican Council that was designed to scuttle the one that many cardinals had devised precisely as the means to “canonize” Modernist principles in order to present them as authentic teachings of the Catholic Church.
Franco Bellegrandi made this point in Nikita Roncalli:
That he had been conscious as to the how and whys the Conclave had placed the Pontifical Triregno (Tiara) on his head, it may be inferred from the fact that he more than hinted to everyone that his successor should be Giovanni Battista Montini, that same Montini who, as we have seen, not by chance, as Roncalli is elected Pope, rushes to accompany to Rome the brothers of the new Pontiff. He noted it in his diary. And he could not wait to tell him in person, when, as a newly made Pope, he met the bishops of the Italian Episcopal Conference. “On that occasion,”
recalls monsignor Arrigo Pintonello, at the time Military Ordinary for Italy, “we bishops were lined up along the walls of the vast hall. John XXIII stood before each one of us, exchanging a greeting, a word. When he was before me, he came to attention, and, saluting militarily, he introduced himself as Sergeant Angelo Roncalli.” I still remember my embarrassment and that of the bishops present, in seeing the Pope play around like that. Then, as he stood before Montini, he stared at him for a time, smiling, held his hands, and cried, “It was you that should have been elected, not I. I’ve been elected by mistake!” Indeed, Montini will be the favorite of John XXIII. Topping the list of the new cardinals created in 1958, Montini works at the draft of Roncalli’s most important addresses, and during the first session of the Council he is hosted in special apartments, in the Vatican, that the Pope had had personally appointed for him. As, on the one hand, John XXIII pursued point after point his progressive policy, dismissing the advice and suggestions of the College of Cardinals and of the episcopate, on the other his diplomatic ability and his subtle knowledge of man suggested to him that nothing should be changed, of the Vatican’s exterior, that could alarm the public opinion, poorly or badly informed on secret things. Thus, for example, the Court and Court-life remained the same. (Nikita Roncalli.)
A Protestant “observer” at the “Second” Vatican Council, Douglas Horton, took note of the fact that a certain German theologian, Father Joseph Alois Ratzinger, was working with Roncalli and Montini on implementing the revolutionary schema that they had devised while the bishops and their theologians worked on the original schema schema that was scuttled before the robber council began because it was too “rigid” and “scholastic”:
Lectures by Karl Rahner, Yves Congar, and other progressives have been scheduled in a hall not far from St. Peters for the month of November. The Secretary General this morning said that he had asked whether these lectures were to be regarded as official or at least as authorized. He answered with a good, round unequivocal NO. Middle-of-the-road men such as he do not yet feel at home with the trailblazers. (Douglas Horton, Vatican Diary: 1965: A Protestant Observes the Fourth Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1966, p. 144.)
Ah, yes, the trailblazers. Fathers Karl Rahner and Joseph Alois Ratzinger were joined at the hip during the "Second" Vatican Council, seeking indeed to blaze a trail for others to follow, a trail that Ratzinger blazed as Benedict XVI and that Jorge Mario Bergoglio, unfettered by any shackles of Modernist obfuscation, has been expediting as he tears down every remaining bastion of recognizable Catholicism imaginable.
The seeds of what Bergoglio is doing, however, were planted before and then during the “Second” Vatican Council. The aforementioned Protestant Douglas Horton had written the following the role of the "periti," in whose ranks was counted one Father Joseph Ratzinger, in changing the schema of the "Second" Vatican Council in its first session:
One fear that had crept into my mind was scotched by this morning's discussion. I had thought that possibly the bishops were such busy men that they would not have kept up with modern scholarship and that in consequence they might adopt the proposed schema without thinking much about it. The expert consultants, many of them from divinity schools of the world, are of course familiar enough with the problem, but they have no votes. I had heard one of the bishops call the gallery in which these periti (or experts) sit, "the rebels' roost"--and I feared that we might not find many rebels among the bishops themselves. My apprehensions were proved groundless. (Douglas Horton, Vatican Diary: 1962: A Protestant Observes the First Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1964, p. 114.)
Consider also the Protestant Mr. Horton's "observation" concerning the "council's" rejection of "traditio:"
So the day is over. As I look back upon it, I see it as one of the great moments of the council. Consider that one hundred years ago in the eightieth article of the Syllabus of Pope Pius IX, the Roman church declared, "If anyone says that the Pope can and should be reconciled and make terms with progress, with liberalism and modernist civilization, let him be anathema." Today that same church, through this council, has opened the way for a declaration which begins, "In this present age there is an increasing awareness among men of the dignity of the human person. This dignity demands that man in his activity may enjoy his own judgment and freedom, so that he is impelled not by coercion but by consciousness of his own duties. this demand for freedom in human society should be applied most particularly to religious matters. The church, attentively considering these human longings, intends to show how much they are in agreement with truth and justice."
The giant called Rome, who has so long been asleep in the arms of the lady Traditio, is beginning to open his eyes. ((Douglas Horton, Vatican Diary: 1965: A Protestant Observes the Fourth Session of Vatican Council II. Philadelphia and Boston: United Church Press, 1966, p. 44.)
Although the subject of many previous commentaries on this site, the Protestant and Judeo-Masonic Novus Ordo liturgical abomination would complete Roncalli’s work of destruction that had been presaged by the changes, none of them heretical in se, that Fathers Bugnini and Antonelli convinced Pope Pius XII to implement in 1951, 1955 and 1958 (see the series on this matter written by the sedeplentist Dr. Carol A. Byrne; for one of these articles, please see The Start of The New Liturgical Movement and then follow the “Continued” links at the end of this linked article—and each subsequent one, numbering forty-five in total, to read the entire series, which is well worth reading). Roncalli meant to start a Modernist revolution and to supplant the Catholic Faith with principles condemned by Pope Pius IX in Qui Pluribus, November 9, 1846, Quanta Cura and The Syllabus of Errors, December 8, 1964, by Pope Pius IX and the Fathers the [First] Vatican Council, by Pope Saint Pius X in Lamentabili Sane, July 1, 1907, Pascendi Dominci Gregis, September 8, 1907, Praestantia Scripturae, November 18, 1907, and Notre Charge Apostolique, August 15, 1910, and by Pope Pius XII in Humani Generis, August 12, 1950.
Father Carlo Maria Vigano Objects to Nothing About Conciliarism's Foundational Principles
Here is a just an incomplete and very partial summary of the revolutionary handiwork that started with Roncalli, continued at the “Second” Vatican Council and has evolved over the course of the past fifty-three years, three months since then under the anti-pontificates of Giovanni Battista Enrico Antonio Maria/Paul VI, Albino Luciani/John Paul I, who believed that one had to look for the “good” in error and heresy, Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio:
- The conciliar “popes” have made war upon the very the nature of dogmatic truth, cleaving to the philosophically absurd notion that dogmatic truth can never be expressed adequately at any one point in time, that each expression of dogma is necessarily "conditioned" by the historical circumstances in which it was pronounced. Condemned by the [First] Vatican Council, Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and The Oath Against Modernism, and by Pope Pius XII in Humani Generis, August 12, 1950. (See Antichrist Has Shown Us His Calling Card .)
- The “Second” Vatican Council’s Lumen Gentium, November 21, 1964, the Presentation of the Blessed Virgin Mary, instituted the false ecclesiology of "full" and "partial" communion that flies in the face of the teaching of the Catholic Church, a teaching documented by Bishop Donald Sanborn in The New Ecclesiology: An Overview and The New Ecclesiology: Documentation and Communion: Ratzinger's Ecumenical One-World Church). This “new ecclesiology,” of course, was the handiwork of none other than Father Joseph Alois Ratzinger, who was acting upon a recommendation by a German Lutheran "observer" at the "Second" Vatican Council, suggested should be placed into the text of Lumen Gentium, November 21, 1964, in order to give formal recognition to the "elements" of "sanctification" that he believed exists in the "ecclesial" (Protestant) "communities" and in the Orthodox churches. In other words, the man who is considered the “great dogmatist” helped to attack the Sacred Deposit of Faith at the "Second" Vatican Council to help to give birth to the heresy that is the “new ecclesiolgy, whose principal contention was refuted prophetically by Pope Pius XII in Mystici Corporis, June 29, 1943:
Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
- Jorge Mario Bergoglio has taken the “new ecclesiology” to mean that all “believers,” including those who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ, are saved as long as they “do good," and he has built on the foundation of the attack upon the monarchical nature of the papacy that is "episcopal collegiality" to use "local churches" as laboratories for the development of subjective applications of Holy Mother Church's received teaching on Faith and Morals in the name of "synodality."
- The conciliar popes, of course, reject what Ratzinger/Benedict called disparagingly the “ecumenism of the return,” and Jorge Mario Bergoglio has gone so far as to issue endless apologies to Protestants and the Waldensians for the manner in which they had been “persecuted” by Catholics in the past, thereby making a mockery of the exhortations of one true pope after another for such a return of non-Catholics to the true Church. Thousands of "papal," "episcopal," sacerdotal/presbteryal "interfaith" prayer services have been held in full violation of admonitions of Saints Paul the Apostle and John the Evangelist as well as the the specific condemnation and prohibition of such services by Pope Pius XI in Mortalium Animos, January 6, 1928.
- Despite all their protestations to the contrary, the conciliar "popes," starting with Giovanni Battista Enrico Antonio Maria Montini/Paul VI and continuing to the present time under Jorge Mario Bergoglio, have given "joint blessings" with non-Catholic clergymen and engaged in endless services exhibiting a syncretism for which millions of Catholic martyrs gave up their lives rather than to even give the appearance of doing andhave endorsed, at least on a de facto basis, the very sort of religious indifferentism condemned by Pope Gregory XVI in Mirari Vos, August 15, 1832, by Pope Pius IX in The Syllabus of Errors and Quanta Cura, December 8, 1864, by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907, and Notre Charge Apostolique, August 15, 1910, by Pope Pius XI, Mortalium Animos, January 6, 1928, and by the Holy Office under Pope Pius XII, July 5, 1948:
Mixed gatherings of non-Catholics with Catholics have been reportedly held in various places, where things pertaining to the Faith have been discussed against the prescriptions of the Sacred Canons and without previous permission of the Holy See. Therefore all are reminded that according to the norm of Canon 1325 § 3 laypeople as well as clerics both secular and regular are forbidden to attend these gatherings without the aforesaid permission. It is however much less licit for Catholics to summon and institute such kind of gatherings. Let therefore Ordinaries urge all to serve these prescriptions accurately.
These are to be observed with even stronger force of law when it comes to gatherings called “ecumenical”, which laypeople and clerics may not attend at all without previous consent of the Holy See.
Moreover, since acts of mixed worship have also been posed not rarely both within and without the aforesaid gatherings, all are once more warned that any communication in sacred affairs is totally forbidden according to the norm of Canons 1258 and 731, § 2.
Given at Rome, at the premises of the Holy Office, on June 5th 1948. (This was translated by those who run Novus Ordo Watch. See The Holy Office's 1948 Canonical Warning against Ecumenical Gatherings.)
- The “Second” Vatican Council proclaimed the heresy of “religious liberty and the conciliar “popes” have consistently praised nonexistent ability of false religions to "contribute" to the "betterment" of nations and the world. Condemned by Pope Pius VI in Brief Quod aliquantum, March 10, 1791, Religious Liberty, a “Monstrous Right Pope Pius VII in Post Tam Diuturnas, April 29, 1814, Pope Gregory XVI in Mirari Vos, August 15, 1832, and by Pope Pius IX in Quanta Cura, December 8, 1864.)
- Karol Josef Wojtyla/John Paul II, Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio have endorsed and even praised the Protestantism’s and Judeo-Masonry’s concept of the "separation of Church and State," a thesis called absolutely false by Pope Saint Pius X in Vehementer Nos, February 11, 1906, and have have rejected outright the obligation of the civil state to recognize the Catholic Church as its official religion and to pursue the common temporal good in light of man's Last End, an obligation reiterated by pope after pope following the rise of the religiously indifferentist civil state of Modernity.
- The conciliar “popes,” therefore, are social modernists of the sort described by Ratzinger/Benedict, therefore, falls into the category of a social modernist described by Pope Pius XI in Ubi Arcano Dei Consilio, December 23, 1922.
- Wojtyla/John Paul II became the first conciliar “pope” to enter into a Mohammedan mosque, doing so on May 7, 2001, in Damascus, Syria, paving the way for Ratzinger/Benedict and Bergoglio to do the same, thus engaging in acts of apostasy and blasphemy as they, who have believed themselves to be Successors of Saint Peter, have permitted themselves treated as inferiors while treating treated places of false worship that are hideous to God as worthy of respect, thereby scandalizing Our Blessed Lord and Saviour Jesus Christ’s little ones no end.
- Ratzinger/Benedict termed Mount Hiei in Japan, where the adherents of the Tendei sect of Buddhism, worship their devils, as "sacred," a term he used to describe the mosque of the Dome of the Rock in Jerusalem on May 12, 2009, and Bergoglio is constantly praising the temples of false religions as sacred places that give honor and glory to God.
- The conciliar “popes” have rejected the clarity and certainty of the Scholasticism of Saint Thomas Aquinas, in favor of the condemned precepts of the so-called “New Theology” and they have held a view on the Doctrine of Justification that, in essence, hinges on the belief that the Fathers of the Council of Trent, who met under the influence and protection of God the Holy Ghost, were wrong (as is explained in Attempting to Coerce Perjury.)
- The counterfeit church of conciliarism has promulgated abominable, sacrilegious and sacramentally invalid liturgical rites, including the the aforementioned Novus Ordo liturgical travesty and the conciliar rites of "epsiscopal ordination"--the conciliar terminology, presbyteral "ordination," Confirmation and the so-called "Sacrament of the Anointing of the Sick." The Novus Ordo service has been the chief means by which the conciliar authorities have broken down the senusus Catholicus of older Catholics and brainwashed three successive generations into accepting the doctrinal heresies and false moral teaching of a religious sect that is nothing other than the counterfeit ape of the Catholic Church. Even the Sacrament of Penance has been renamed, at least in many places within the conciliar structures, as the "Sacrament of Reconciliation" as the faithful have the option of going to what they think is Confession on a "face to face" basis while sitting down rather than kneeling.
- The egalitarianism of the conciliarism is such that the conciliar "popes" have granted permission for the administration of what they think is Holy Communion in the hand, to abolish, at least on a de fact basis, kneeling for what is purported to be Holy Communion, abolished the Communion rail in many Catholic churches held in conciliar captivity, designed new church buildings and wreckovated others for the Cranmer Table to be in the nave of the church and to be circular in shape and permitted a veritable army of laity, including women, into the what used to be called the sanctuary of a Catholic Church.
- The conciliar "popes" and their "bishops" have taught that the Old Covenant God gave to Moses was never superseded by the New and Eternal Testatment that Our Blessed Lord and Saviour Jesus Christ insituted at the Last Supper on Maundy Thursday and ratified as He shed every single drop of His Most Precious Blood during His Passion and Death on the wood of the Holy Cross on Good Friday, thus rejecting as "obsolete" the plain, immutable teaching of the Catholic Church as summarized very succintly by Pope Pius II in Mystici Corporis, June 29, 1943:
28.That He completed His work on the gibbet of the Cross is the unanimous teaching of the holy Fathers who assert that the Church was born from the side of our Savior on the Cross like a new Eve, mother of all the living.  "And it is now," says the great St. Ambrose, speaking of the pierced side of Christ, "that it is built, it is now that it is formed, it is now that is .... molded, it is now that it is created . . . Now it is that arises a spiritual house, a holy priesthood."  One who reverently examines this venerable teaching will easily discover the reasons on which it is based.
29.And first of all, by the death of our Redeemer, the New Testament took the place of the Old Law which had been abolished; then the Law of Christ together with its mysteries, enactments, institutions, and sacred rites was ratified for the whole world in the blood of Jesus Christ. For, while our Divine Savior was preaching in a restricted area -- He was not sent but to the sheep that were lost of the house of Israel  -the Law and the Gospel were together in force;  but on the gibbet of his death Jesus made void the Law with its decrees,  fastened the handwriting of the Old Testament to the Cross,  establishing the New Testament in His blood shed for the whole human race.  "To such an extent, then," says St. Leo the Great, speaking of the Cross of our Lord, "was there effected a transfer from the Law to the Gospel, from the Synagogue to the Church, from many sacrifices to one Victim, that, as our Lord expired, that mystical veil which shut off the innermost part of the temple and its sacred secret was rent violently from top to bottom." 
30. On the Cross then the Old Law died, soon to be buried and to be a bearer of death,  in order to give way to the New Testament of which Christ had chosen the Apostles as qualified ministers;  and although He had been constituted the Head of the whole human family in the womb of the Blessed Virgin, it is by the power of the Cross that our Savior exercises fully the office itself of Head in His Church. "For it was through His triumph on the Cross," according to the teaching of the Angelic and Common Doctor, "that He won power and dominion over the gentiles";  by that same victory He increased the immense treasure of graces, which, as He reigns in glory in heaven, He lavishes continually on His mortal members it was by His blood shed on the Cross that God's anger was averted and that all the heavenly gifts, especially the spiritual graces of the New and Eternal Testament, could then flow from the fountains of our Savior for the salvation of men, of the faithful above all; it was on the tree of the Cross, finally, that He entered into possession of His Church, that is, of all the members of His Mystical Body; for they would not have been united to this Mystical Body. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
- The innocence and purity of the young have been undermined and corrupted by explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments, instruction that was specifically prohibited by Pope Pius XI in Divini Illius Magistri, December 31, 1929, and reaffirmed by the Holy Ofice under his pontificate on March 21, 1931:
65. Another very grave danger is that naturalism which nowadays invades the field of education in that most delicate matter of purity of morals. Far too common is the error of those who with dangerous assurance and under an ugly term propagate a so-called sex-education, falsely imagining they can forearm youths against the dangers of sensuality by means purely natural, such as a foolhardy initiation and precautionary instruction for all indiscriminately, even in public; and, worse still, by exposing them at an early age to the occasions, in order to accustom them, so it is argued, and as it were to harden them against such dangers.
66. Such persons grievously err in refusing to recognize the inborn weakness of human nature, and the law of which the Apostle speaks, fighting against the law of the mind; and also in ignoring the experience of facts, from which it is clear that, particularly in young people, evil practices are the effect not so much of ignorance of intellect as of weakness of a will exposed to dangerous occasions, and unsupported by the means of grace.
67. In this extremely delicate matter, if, all things considered, some private instruction is found necessary and opportune, from those who hold from God the commission to teach and who have the grace of state, every precaution must be taken. Such precautions are well known in traditional Christian education, and are adequately described by Antoniano cited above, when he says:
Such is our misery and inclination to sin, that often in the very things considered to be remedies against sin, we find occasions for and inducements to sin itself. Hence it is of the highest importance that a good father, while discussing with his son a matter so delicate, should be well on his guard and not descend to details, nor refer to the various ways in which this infernal hydra destroys with its poison so large a portion of the world; otherwise it may happen that instead of extinguishing this fire, he unwittingly stirs or kindles it in the simple and tender heart of the child. Speaking generally, during the period of childhood it suffices to employ those remedies which produce the double effect of opening the door to the virtue of purity and closing the door upon vice. (Passage and double-indented quotation as found in Pope Pius XI's Divini Illius Magistri, December 31, 1929.)
I) Can the method be approved, which is called "sexual education," or even "sexual initiation?"
Response: In the negative, and that the method must be persevere entirely as set forth up to the present entirely as set forth up to the present by the Church and saintly men, and recommended by the Most Holy Father in the Encyclical Letter, "On the Christian Education of Youth," given on the 31st day of December, 1929. Naturally, care must especially be taken that a full and solid religious instruction be given to the youth of both sexes without interruption; in this instruction there must be aroused a regard, desire, and love for the angelic virtue; and especially must it be inculcated upon them to insist on prayer, to be constant in the sacraments of penance and the Most Holy Eucharist, to be devoted to the Blessed Virgin Mother of holy purity, with filial devotion and to commit themselves wholly to her protection; to avoid carefully dangerous reading, obscene plays, associated with the wicked, and all occasions of sin.
By no means, then, can we approve what has been written and published in defense of the new method especially in these recent times, even on the part of some Catholic authors. (Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 asThe Sources of Catholic Dogma--referred to as "Denziger," by B. Herder Book Company of St. Louis, Missouri, and London, England, Nos. 2183-2185, pp. 597-598.)
- Sins against Holy Purity, including fornication and adultery have been minimized and those who persist in states of public scandal by means of these sins have been welcomed to receive what the conciliar revolutionaries purport to be the Sacraments without reforming their lives.
- Similarly, those practice and persist in perverse sins of unnatural vice have been welcomed in the name of a false concept of "mercy" and their lifestyles of perdition have been celebrated by many conciliar "bishops" and priests/presbyters worldwide without any "papal" rebuke under the current Bergoglian regime--and only infrequently and inconsistently before the elevation of the Argentine Apostate to his current position as the universal public face of apostasy.
- The counterfeit church of conciliarism has inverted the ends proper to the Sacrament of Matrimony and endorsed what is, in essence, a Catholic form of “natural” contraception, and enshrined this inversion in their corrupted 1983 Code of Canon Law:
856. The primary object of marriage is the procreation and education of offspring; the secondary purpose is mutual assistance and the remedy of concupiscence. (This can be found on page 205 of the following link, which is the 1917 Code of Canon Law in English: 1917 Pio-Benedictine Code of Canon Law.)
Can. 1055 §1. The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life and which is ordered by its nature to the good of the spouses and the procreation and education of offspring, has been raised by Christ the Lord to the dignity of a sacrament between the baptized. (Canon 1055.1 1983 Conciliar Code of Canon Law. By the way, Father Vigano, your beloved Karol Josef Wojtyla/John Paul II propagated the so-called 1983 Code of Canon Law. Not even a true pope can change something that exists in the very nature of things. Why no criticism of "Saint John Paul II"?)
- The entire fabric of the counterfeit church of conciliarism’s teaching on the Sacrament of Holy Matrimony, including its endorsement of the falsehood that is "naural family planning," is built on the fabric of the inversion of the ends of marriage that was condemned personally by Pope Pius XII on March 29, 1944, a condemnation that he cited and reiterated in the strongest terms possible in his aforementioned Address to Italian Midwives on the Nature of Their Profession
Certain publications concerning the purposes of matrimony, and their interrelationship and order, have come forth within these last years which either assert that the primary purpose of matrimony is not the generation of offspring, or that the secondary purposes are not subordinate to the primary purpose, but are independent of it.
In these works, different primary purposes of marriage are designated by other writers, as for example: the complement and personal perfection of the spouses through a complete mutual participation in life and action; mutual love and union of spouses to be nurtured and perfected the psychic and bodily surrender of one’s own person; and many other such things.
In the same writings a sense is sometimes attributed to words in the current documents of the Church (as for example, primary, secondary purpose), which does not agree with these words according to the common usage by theologians.
This revolutionary way of thinking and speaking aims to foster errors and uncertainties, to avoid which the Eminent and Very Fathers of this supreme Sacred Congregation, charged with the guarding of faith and morals, in a plenary session on Wednesday, the 29th of March, 1944, when the question was proposed to them: “Whether the opinion of certain writers can be admitted, who either deny that the primary purpose of matrimony is the generation of children and raising offspring, or teach that the secondary purposes are not essentially subordinate to the primary purpose, but are equally first and independent,” have decreed that the answer must be: In the negative. (As found in Henry Denzinger, Enchirdion Symbolorum, thirteenth edition, translated into English by Roy Deferrari and published in 1955 as The Sources of Catholic Dogma–referred to as “Denziger,” by B. Herder Book Company of St. Louis, Missouri, and London, England, No. 2295, pp. 624-625.)
- The conciliar revolutionaries have placed the safety of the body over the sanctification and salvation of souls while deifying the natural environment and allying very formally with one anti-population, pro-abortion, pro-contraception nogoodnik and their organizations dedicated to the propagation of Communist, globalist, statist propaganda that empower the civil state, deprive men of their legitimate liberties, gut industries, heavily tax citizens and make national sovereignty a relic that belongs in the same category as the Immemorial Mass of Tradition and the immutable Sacred Deposit of Faith. Naturalism and Pantheism, not Catholicism, guide the conciliar ideologues who are rigidly committed to the propagation of junk science while offending God by means of their hideous liturgies, false doctrines, false teaching on moral theology and false pastoral theology that lead men on the path to eternal ruin. (See Jorge's Band of Theological Racketeers Legitimize Paul Ehrlich)
- Allying themselves openly with George Soros and his Soros Foundation, Jorge Mario Bergoglio has endorsed "palliative care," which is nothing other than the killing of the sick and whoever else is said to be suffering from a "declining" "quality of life," and encouraged Catholics to give their consent to be vivisected for their vital bodily organs under the aegis of the medical industry's manufactured myth of "brain death" that provided scientific cover for the "legalization" of the sort of barbarous practices to which the Aztecs and other pagans were so devoted. (See Chronicling the Adversary's Global Takeover of the Healthcare Industry and Attack Dogmatic Truth, Open the Doors Wide for George Soros.)
Mind you, this is just a very partial and incomplete listing of the many ways in which the counterfeit church of conciliarism collectively has defected from the Holy Faith. All that Jorge Mario Bergoglio is doing is to the put the “finishing touches,” if you will, on all that has gone before him. The Argentine Apostate has used his daily screeds at the Ding Dong School of Apostasy at the Casa Santa Marta and exhortations and encyclicals such as Evangelii Gaudium, November 26, 2013, Laudato Si, May 24, 2015, and Amoris Laetitia, March 16, 2016, to map out a program of theological relativism that has suborned hardened sinners in their lives and wickedness and given aid and comfort to every leftist, statist, collectivist, globalist, pro-abort, pro-perversity and pro-“palliative care” politician and social leader on the face of the earth.The truth is plain for all but the culpably blind to see: conciliarism is a false religion, and it has been such openly since the promulgation of Lumen Gentium on November 21, 1964, after its occult beginnings in the six years leading up to its release.
It is amazing that those who make a good deal of money writing on matters pertaining to the doctrine and organization of what takes place within the walls of the Occupied Vatican on the West Bank of the Tiber River seem to forget that much of what they write about is not news. Many of these well paid Vaticanologists write stories that supposedly demonstrate something "new" when they are simply permitting themselves to recycle that whicih some of their conferes had reported a short while, if not weeks, before. As one lost a good deal of support when coming to recognize and accepted the true state of the Church Militant in this time of apostasy and betrayal nearly fourteen years ago now, I can attest that there is no money to be had by having a relatively decent, although not nearly as good as in the past, memory of who in the Vatican has said what and when and then pointing out the facts to those who are easily agitated by the blare of current headlines.
Much Ado About Titles and Tiaras, Not Much Ado About Conciliarism's Heresies
"Archbishop" Carlo Maria Vigano's "outrage" over Jorge Mario Bergoglio's dropping "historical titles" is incredibly shallow as the conciliar "popes" have been whittling away at what they believe to be are the "triumphalistic," "undemocratic" "trappings of the "Petrine Ministry" since the day that Giovanni Battista Antonio Enrico Maria Montini/Paul VI took off his Beldar Conehead tiara on November 13, 1964, and placed it on the high altar of the Basilica of Saint Peter as an "offering" for the poor but which Francis Cardinal Spellman, the Archbishop of New York, arranged for some wealthy Catholics in the United States of America to purchase the hideous mockery of papal majesty and arranged for it to be on display in the Memorial Hall of the Crypt Church of the Basilica of the National Shrine of the Immacuate Conception in Washington, District of Columbia. It has been my most unfortunate "privilege" to have seen the Beldar Conehead tiara numerous times when I went to what I thought were true offerings of Holy Mass but were, quite instead, stagings of the Protestant and Judeo-Masonic Novus Ordo liturgical abomination.
Not to be outdone, of course, Giovanni Battista Enrico Antonio Maria/Paul VI’s successor, Albino Luciani/John Paul I, dispensed with the tiara and the entire Mass of Coronation of a Pope by instituted what he called a “Mass of Inauguration for the Petrine Ministry of the Bishop of Rome” Sunday, September 3, 1978, that was highlighted by a brief and “humble” investiture ceremony as the heretic received a pallium signifying the office to which he thought he had been elected. The fact that the words “coronation” and “pope” were removed and replaced with the words “inauguration” and “Petrine Ministry.” The conciliar antipopes have been screaming at us rather boldly that, despite their occasional invocations of papal authority, they do not believe in the office of the papacy as a monarchy as it was instituted by Our Blessed Lord and Saviour Jesus Christ Himself when He gave the keys of the kingdom to Saint Peter and conferred upon him after Saint Peter made his triple attestation of love for Our Divine Redeemer after the Resurrection to undo his triple denial of Him early on the morning of Good Friday.
Albino Luciani/John Paul I did not mention the symbolism of his changing the “Mass of Coronation of a Pope” to a supposed “Mass of Inauguration for the Petrine Ministry of the Bishop of Rome,” he did, however, use his “inaugural address” [homily] to demonstrate his full commitment to false ecumenism and to the heretical belief that members of “other Churches” and “ecclesial communities” [Protestants] exercise a share in Our Lord’s ministry to sanctify and save souls:
In this way we greet affectionately and with gratitude the Delegations from other Churches and Ecclesial Communities present here. Brethren not yet in full communion, we turn together to Christ our Saviour, advancing all of us in the holiness in which he wishes us to be and also in the mutual love without which there is no Christianity, preparing the paths of unity in faith, with respect for his Truth and for the Ministry that he entrusted, for his Church's sake, to his Apostles and their Successors. (Albino Luciani/John Paul I Inaugrual Address, September 3, 1978.)
This, of course, was standard conciliar “orthodoxy” in “fidelity” to the [Second] Vatican Council’s Lumen Gentium, November 21, 1964. It was an antipapal affirmation that Christian unity is as yet incomplete and partial and that the “other Churches and Ecclesial communities” can “advance” “us all in holiness.” Rank heresy.
To prove this point, permit me to provide some reliable chestnuts that mean nothing to the conciliar revolutionaries, no, not even to Father Carlo Maria Vigano:
It [the Holy Roman Church] firmly believes, professes, and teaches that the matter pertaining to the law of the Old Testament, of the Mosaic law, which are divided into ceremonies, sacred rites, sacrifices, and sacraments, because they were established to signify something in the future, although they were suited to the divine worship at that time, after our Lord's coming had been signified by them, ceased, and the sacraments of the New Testament began; and that whoever, even after the passion, placed hope in these matters of the law and submitted himself to them as necessary for salvation, as if faith in Christ could not save without them, sinned mortally. Yet it does not deny that after the passion of Christ up to the promulgation of the Gospel they could have been observed until they were believed to be in no way necessary for salvation; but after the promulgation of the Gospel it asserts that they cannot be observed without the loss of eternal salvation. All, therefore, who after that time observe circumcision and the Sabbath and the other requirements of the law, it declares alien to the Christian faith and not in the least fit to participate in eternal salvation, unless someday they recover from these errors. Therefore, it commands all who glory in the name of Christian, at whatever time, before or after baptism, to cease entirely from circumcision, since, whether or not one places hope in it, it cannot be observed at all without the loss of eternal salvation. Regarding children, indeed, because of danger of death, which can often take place, when no help can be brought to them by another remedy than through the sacrament of baptism, through which they are snatched from the domination of the Devil and adopted among the sons of God, it advises that holy baptism ought not to be deferred for forty or eighty days, or any time according to the observance of certain people, but it should be conferred as soon as it can be done conveniently, but so ,that, when danger of death is imminent, they be baptized in the form of the Church, early without delay, even by a layman or woman, if a priest should be lacking, just as is contained more fully in the decree of the Armenians. . . .
It firmly believes, professes, and proclaims that those not living within the Catholic Church, not only pagans, but also Jews and heretics and schismatics cannot become participants in eternal life, but will depart "into everlasting fire which was prepared for the devil and his angels" [Matt. 25:41], unless before the end of life the same have been added to the flock; and that the unity of the ecclesiastical body is so strong that only to those remaining in it are the sacraments of the Church of benefit for salvation, and do fastings, almsgiving, and other functions of piety and exercises of Christian service produce eternal reward, and that no one, whatever almsgiving he has practiced, even if he has shed blood for the name of Christ, can be saved, unless he has remained in the bosom and unity of the Catholic Church. (Pope Eugene IV, Cantate Domino, Council of Florence, February 4, 1442.)
"It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.
"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.)
Weigh carefully in your minds and before God the nature of Our request. It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love. The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)
So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. During the lapse of centuries, the mystical Spouse of Christ has never been contaminated, nor can she ever in the future be contaminated, as Cyprian bears witness: "The Bride of Christ cannot be made false to her Spouse: she is incorrupt and modest. She knows but one dwelling, she guards the sanctity of the nuptial chamber chastely and modestly." The same holy Martyr with good reason marveled exceedingly that anyone could believe that "this unity in the Church which arises from a divine foundation, and which is knit together by heavenly sacraments, could be rent and torn asunder by the force of contrary wills." For since the mystical body of Christ, in the same manner as His physical body, is one, compacted and fitly joined together, it were foolish and out of place to say that the mystical body is made up of members which are disunited and scattered abroad: whosoever therefore is not united with the body is no member of it, neither is he in communion with Christ its head. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
"So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ of those who are separated from it, for in the past they have unhappily left it. To the one true Church of Christ, we say, which is visible to all, and which is to remain, according to the will of its Author, exactly the same as He instituted it. . . . Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is 'the root and womb whence the Church of God springs,' not with the intention and the hope that 'the Church of the living God, the pillar and ground of the truth' will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth," would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be 'careful to keep the unity of the Spirit in the bond of peace.'" (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. “For in one spirit” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free.” As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered – so the Lord commands – as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)
For all of Father Carlo Maria Vigano’s huffing and puffing about Jorge Mario Bergoglio’s words and deeds, I have seen nothing from him indicating that he objects to even one point of what is considered to be “orthodox” teaching from the standpoint of the heretical counterfeit church of conciliarism. Some of the main points of this heretical teaching were enumerated earlier in this commentary, and I do not think that Father Carlo Maria Vigano is known to object to any one of them.
Father Carlo Maria Vigano’s outrage over Jorge Mario Bergoglio’s dropping of the title of “Vicar of Christ” as being in “historical” in nature and not signifying the actual power of the papacy as conferred upon Saint Peter by Our Lord Himself ignores conciliarism’s heresies, sacrileges and abominations while at the same time ignoring the fact that Bergoglio’s incremental whittling away at the nature of the papacy are just denouements of what began with Giovanni Battista Enrico Antonio Maria Montini/Paul VI’s taking off of the tiara and Albino Luciani/John Paul I’s instituting that supposed “Mass of Inauguration of the Petrine Ministry of the Bishop of Rome,” gestures that were justified by Karol Josef Wojtyla/John Paul II as follows in the homily for his supposed “Mass of Inauguration” on Sunday, October 22, 1978:
4. In past centuries, when the Successor of Peter took possession of his See, the triregnum or tiara was placed on his head. The last Pope to be crowned was Paul VI in 1963, but after the solemn coronation ceremony he never used the tiara again and left his Successors free to decide in this regard.
Pope John Paul I, whose memory is so vivid in our hearts, did not wish to have the tiara; nor does his Successor wish it today. This is not the time to return to a ceremony and an object considered, wrongly, to be a symbol of the temporal power of the Popes.
Our time calls us, urges us, obliges us to gaze on the Lord and immerse ourselves in humble and devout meditation on the mystery of the supreme power of Christ himself.
He who was born of the Virgin Mary, the carpenter's Son (as he was thought to be), the Son of the living God (confessed by Peter), came to make us all "a kingdom of priests".
The Second Vatican Council has reminded us of the mystery of this power and of the fact that Christ's mission as Priest, Prophet-Teacher and King continues in the Church. Everyone, the whole People of God, shares in this threefold mission. Perhaps in the past, the tiara, this triple crown, was placed on the Pope's head in order to express by that symbol the Lord's plan for his Church, namely that all the hierarchical order of Christ's Church, all "sacred power" exercised in the Church, is nothing other than service, service with a single purpose: to ensure that the whole People of God shares in this threefold mission of Christ and always remains under the power of the Lord; a power that has its source not in the powers of this world but in the mystery of the Cross and Resurrection.
The absolute and yet sweet and gentle power of the Lord responds to the whole depths of the human person, to his loftiest aspirations of intellect, will and heart. It does not speak the language of force but expresses itself in charity and truth.
The new Successor of Peter in the See of Rome, today makes a fervent, humble and trusting prayer: Christ, make me become and remain the servant of your unique power, the servant of your sweet power, the servant of your power that knows no eventide. Make me be a servant. Indeed, the servant of your servants.
5. Brothers and sisters, do not be afraid to welcome Christ and accept his power. Help the Pope and all those who wish to serve Christ and with Christ's power to serve the human person and the whole of mankind. Do not be afraid. Open wide the doors for Christ. To his saving power open the boundaries of States, economic and political systems, the vast fields of culture, civilization and development. Do not be afraid. Christ knows "what is in man". He alone knows it. (Karol Josef Wojtyla/John Paul II Inaugural Addess, October 22, 1978.)
“Saint John Paul II’s” effort to separate the spiritual and the temporal powers of the Supreme Pontiff occluded the central truth that the Successor of Saint Peter and the Vicar of Christ is the supreme ruler of all men everywhere in all that pertains to the good of their souls. He alone is empowered by Our Divine Redeemer, Christ the King, to remonstrate, correct and, if necessary, to penalize temporal rulers when they propose to—or have in fact done—things inimical to the good of souls and thus injurious to their own subjects/citizens. Although various heads of state during the era of Christendom clashed with true popes, the temporal power of the Vicar of Christ was accepted in most of Europe until the Protestant Revolution.
One can also see in Bishop Wojtyla’s “inaugural” address during the Protestant and Judeo-Masonic Novus Ordo liturgical abomination the strains of the “humbler” papacy of “service,” not governance, that has been one of the hallmarks of Jorge Mario Bergoglio’s eighty-five months at the helm of the counterfeit church of conciliarism. Additionally, Wojtyla/John Paul II expressed, albeit much more subtly than Bergoglio, a contempt for the “past” by saying that “Perhaps in the past, the tiara, this triple crown, was placed on the Pope's head in order to express by that symbol the Lord's plan for his Church,” meaning that the past is done. “Historical” symbols, gestures and titles are no longer necessary.
While it took him nearly seventeen and one-half years to express it open, the “humble” beginnings of Wojtyla/John Paul II’s “Petrine Ministry” presaged his desire to reform what this “ministry” in a way that would be acceptable to Protestants and the Orthodox, preparing the way for the One World Ecumenical Church that manifests itself more and more with each passing year. The fourth in the current line of antipopes desired to “reform” what he thought was the papacy, taking his cue from none other than his handpicked prefect of the Conciliar Congregation for the Doctrine of the Faith, Joseph Alois “Cardinal” Ratzinger, who wrote the following in his very misnamed Principles of Catholic Theology thirty-eight years ago:
After all, Cardinal Humbert of Silva Candida, in the same bull in which he excommunicated the Patriarch Michael Cerularius and thus inaugurated the schism between East and West, designated the Emperor and the people of Constantinople as "very Christian and orthodox", although their concept of the Roman primacy was certainly far less different from that of Cerularius than from that, let us say, of the First Vatican Council. In other words, Rome must not require more from the East with respect to the doctrine of primacy than had been formulated and was lived in the first millennium. (Joseph Ratzinger, Principles of Catholic Theology, pp. 198-199.)
Karol Josef Wojtyla/John Paul II took this to heart and became the first conciliar "pope" to speak of a "rethinking" of the "Petrine Ministry" after over twenty years of little "papal" acts that whittled away at the notion of the papacy as a monarchy (the taking off the Papal Tiara by Montini/Paul VI, who also genuflected before Metrpolitan Meliton of the Greek Orthodox Church on December 16 1975, in the Sistine Chapel, "episcopal collegiality" as envisioned by the "Second" Vatican Council and practiced by the conciliar "popes;" the aforementioned Luciani/John Paul I's "installation" service as opposed to a coronation; endless acts of "papal" inferiority when visiting Talmudic synagogues and Mohammedan mosques and Protestant churches; Ratzinger/Benedict's removal of the tiara from his "papal" coat of arms, replacing it with a miter, and the old German Hegelian’s removal of the “Patriarch of the West” title from the Annunario Pontificio in 2006). Wojtyla/John Paul II wrote the following in Ut Unum Sint, May 25, 1995, a heretical document that is the antithesis of Pope Pius XI's Mortalium Animos, January 6, 1928.
Perhaps influenced by his chief ideologist, "Cardinal" Ratzinger, Karol Wojtyla/John Paul II, this distortion of Catholic history found its way into the text of Ut Unum Sint, May 25, 1995, which was the complete and total contradiction of Pope Pius XI's Mortalium Animos, January 6, 1928:
Whatever relates to the unity of all Christian communities clearly forms part of the concerns of the primacy. As Bishop of Rome I am fully aware, as I have reaffirmed in the present Encyclical Letter, that Christ ardently desires the full and visible communion of all those Communities in which, by virtue of God’s faithfulness, his Spirit dwells. I am convinced that I have a particular responsibility in this regard, above all in acknowledging the ecumenical aspirations of the majority of the Christian Communities and in heeding the request made of me to find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to a new situation. For a whole millennium Christians were united in “a brotherly fraternal communion of faith and sacramental life … If disagreements in belief and discipline arose among them, the Roman See acted by common consent as moderator“.
In this way the primacy exercised its office of unity. When addressing the Ecumenical Patriarch His Holiness Dimitrios I, I acknowledged my awareness that “for a great variety of reasons, and against the will of all concerned, what should have been a service sometimes manifested itself in a very different light. But … it is out of a desire to obey the will of Christ truly that I recognize that as Bishop of Rome I am called to exercise that ministry … I insistently pray the Holy Spirit to shine his light upon us, enlightening all the Pastors and theologians of our Churches, that we may seek—together, of course—the forms in which this ministry may accomplish a service of love recognized by all concerned“.
This is an immense task, which we cannot refuse and which I cannot carry out by myself. Could not the real but imperfect communion existing between us persuade Church leaders and their theologians to engage with me in a patient and fraternal dialogue on this subject, a dialogue in which, leaving useless controversies behind, we could listen to one another, keeping before us only the will of Christ for his Church and allowing ourselves to be deeply moved by his plea “that they may all be one … so that the world may believe that you have sent me” (Jn 17:21)? (Karol Wojtyla/John Paul II, Ut Unum Sint, May 25, 1995.)
It was twelve years later, October 13, 2007, the ninetieth anniversary of the Miracle of the Sun, that an "unofficial" official document, the Ravenna Document, was issued by William "Cardinal" Levada on behalf of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church that formalized the musings of Ratzinger in Principles of Catholic Theology and of Wojtyla/John Paul II in Ut Unum Sint:
It remains for the question of the role of the bishop of Rome in the communion of all the Churches to be studied in greater depth. What is the specific function of the bishop of the “first see” in an ecclesiology of koinonia and in view of what we have said on conciliarity and authority in the present text? How should the teaching of the first and second Vatican councils on the universal primacy be understood and lived in the light of the ecclesial practice of the first millennium? These are crucial questions for our dialogue and for our hopes of restoring full communion between us.
We, the members of the Joint International Commission for the Theological Dialogue between the Roman Catholic Church and the Orthodox Church, are convinced that the above statement on ecclesial communion, conciliarity and authority represents positive and significant progress in our dialogue, and that it provides a firm basis for future discussion of the question of primacy at the universal level in the Church. We are conscious that many difficult questions remain to be clarified, but we hope that, sustained by the prayer of Jesus “That they may all be one … so that the world may believe” (Jn 17, 21), and in obedience to the Holy Spirit, we can build upon the agreement already reached. Reaffirming and confessing “one Lord, one faith, one baptism” (Eph 4, 5), we give glory to God the Holy Trinity, Father, Son and Holy Spirit, who has gathered us together. (The Ravenna Document)
Joseph Ratzinger/Benedict XVI put his “papal” seal of approval on The Ravenna Document just forty-one days after its issuance on the ninetieth anniversary of the Miracle of the Sun in the Cova da Iria near Fatima, Portugal:
This year we thank God in particular for the meeting of the Joint Commission which took place in Ravenna, a city whose monuments speak eloquently of the ancient Byzantine heritage handed down to us from the undivided Church of the first millennium. May the splendour of those mosaics inspire all the members of the Joint Commission to pursue their important task with renewed determination, in fidelity to the Gospel and to Tradition, ever alert to the promptings of the Holy Spirit in the Church today.
While the meeting in Ravenna was not without its difficulties, I pray earnestly that these may soon be clarified and resolved, so that there may be full participation in the Eleventh Plenary Session and in subsequent initiatives aimed at continuing the theological dialogue in mutual charity and understanding. Indeed, our work towards unity is according to the will of Christ our Lord. In these early years of the third millennium, our efforts are all the more urgent because of the many challenges facing all Christians, to which we need to respond with a united voice and with conviction. (Letter to His Holiness Bartholomaios I, Archbishop of Constantinople, Ecumenical Patriarch, on the occasion of the feast of St. Andrew, November 23, 2007.)
So much for the “unofficial” nature of The Ravenna Document.
Putting the lie to the false view of how the papacy was exercised by our true popes in the First Millennium that has been propagated by Wojtyla, Ratzinger, Bergoglio and, among so many others, Walter “Cardinal” Kasper, Pope Leo XIII, writing in Praeclara Gratulationis Publicae, June 29, 1896, that the Greeks always recognized Papal Primacy:
First of all, then, We cast an affectionate look upon the East, from whence in the beginning came forth the salvation of the world. Yes, and the yearning desire of Our heart bids us conceive and hope that the day is not far distant when the Eastern Churches, so illustrious in their ancient faith and glorious past, will return to the fold they have abandoned. We hope it all the more, that the distance separating them from Us is not so great: nay, with some few exceptions, we agree so entirely on other heads that, in defense of the Catholic Faith, we often have recourse to reasons and testimony borrowed from the teaching, the Rites, and Customs of the East.
The Principal subject of contention is the Primacy of the Roman Pontiff. But let them look back to the early years of their existence, let them consider the sentiments entertained by their forefathers, and examine what the oldest Traditions testify, and it will, indeed, become evident to them that Christ’s Divine Utterance, Thou art Peter, and upon this rock I will build My Church, has undoubtedly been realized in the Roman Pontiffs. Many of these latter in the first gates of the Church were chosen from the East, and foremost among them Anacletus, Evaristus, Anicetus, Eleutherius, Zosimus, and Agatho; and of these a great number, after Governing the Church in Wisdom and Sanctity, Consecrated their Ministry with the shedding of their blood. The time, the reasons, the promoters of the unfortunate division, are well known. Before the day when man separated what God had joined together, the name of the Apostolic See was held in Reverence by all the nations of the Christian world: and the East, like the West, agreed without hesitation in its obedience to the Pontiff of Rome, as the Legitimate Successor of St. Peter, and, therefore, the Vicar of Christ here on earth.
And, accordingly, if we refer to the beginning of the dissension, we shall see that Photius himself was careful to send his advocates to Rome on the matters that concerned him; and Pope Nicholas I sent his Legates to Constantinople from the Eternal City, without the slightest opposition, “in order to examine the case of Ignatius the Patriarch with all diligence, and to bring back to the Apostolic See a full and accurate report”; so that the history of the whole negotiation is a manifest Confirmation of the Primacy of the Roman See with which the dissension then began. Finally, in two great Councils, the second of Lyons and that of Florence, Latins and Greeks, as is notorious, easily agreed, and all unanimously proclaimed as Dogma the Supreme Power of the Roman Pontiffs.
We have recalled those things intentionally, for they constitute an invitation to peace and reconciliation; and with all the more reason that in Our own days it would seem as if there were a more conciliatory spirit towards Catholics on the part of the Eastern Churches, and even some degree of kindly feeling. To mention an instance, those sentiments were lately made manifest when some of Our faithful travelled to the East on a Holy Enterprise, and received so many proofs of courtesy and good-will.
Therefore, Our mouth is open to you, to you all of Greek or other Oriental Rites who are separated from the Catholic Church, We earnestly desire that each and every one of you should meditate upon the words, so full of gravity and love, addressed by Bessarion to your forefathers: “What answer shall we give to God when He comes to ask why we have separated from our Brethren: to Him Who, to unite us and bring us into One Fold, came down from Heaven, was Incarnate, and was Crucified? What will our defense be in the eyes of posterity? Oh, my Venerable Fathers, we must not suffer this to be, we must not entertain this thought, we must not thus so ill provide for ourselves and for our Brethren.”
Weigh carefully in your minds and before God the nature of Our request. It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love. The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government.
Nor is there any reason for you to fear on that account that We or any of Our Successors will ever diminish your rights, the privileges of your Patriarchs, or the established Ritual of any one of your Churches. It has been and always will be the intent and Tradition of the Apostolic See, to make a large allowance, in all that is right and good, for the primitive Traditions and special customs of every nation. On the contrary, if you re-establish Union with Us, you will see how, by God’s bounty, the glory and dignity of your Churches will be remarkably increased. May God, then, in His goodness, hear the Prayer that you yourselves address to Him: “Make the schisms of the Churches cease,” and “Assemble those who are dispersed, bring back those who err, and unite them to Thy Holy Catholic and Apostolic Church.” May you thus return to that one Holy Faith which has been handed down both to Us and to you from time immemorial; which your forefathers preserved untainted, and which was enhanced by the rival splendor of the Virtues, the great genius, and the sublime learning of St. Athanasius and St. Basil, St. Gregory of Nazianzum and St. John Chrysostom, the two Saints who bore the name of Cyril, and so many other great men whose glory belongs as a common inheritance to the East and to the West. (Pope Leo XIII, Praeclara Gratulationis Publicae, June 29, 1896. See also the excellent discussion of the the history of what led up to the Greek Schism that is contained in Fathers Francisco and Dominic Radecki’s Tumultuous Times.)
The Holy Faith Itself Was Rejected Long Before Tiaras and Titles
Everything that the conciliar “popes” have done in the past sixty-one and one-half years has pointed to a very well thought-out plan to change the entire nature of how the conciliar “Petrine ministry” is exercised while contending, perhaps with tongue in cheek, that the doctrine of Papal Primacy and Papal Infallibility will remain untouched. Only those willing to suspend all rationality can accept this gratuitious denial of what is part of the Divine Constitution of Holy Mother Church and was defined solemnly at the [First] Vatican Council on July 18, 1870:
1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence , which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.
To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.
All this is to be found in the acts of the ecumenical councils and the sacred canons.
2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.
3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd .
4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.
5. This power of the Supreme Pontiff by no means detracts from that ordinary and immediate power of episcopal jurisdiction, by which bishops, who have succeeded to the place of the apostles by appointment of the Holy Spirit, tend and govern individually the particular flocks which have been assigned to them. On the contrary, this power of theirs is asserted, supported and defended by the Supreme and Universal Pastor; for St. Gregory the Great says: “My honor is the honor of the whole Church. My honor is the steadfast strength of my brethren. Then do I receive true honor, when it is denied to none of those to whom honor is due.” 
6. Furthermore, it follows from that supreme power which the Roman Pontiff has in governing the whole Church, that he has the right, in the performance of this office of his, to communicate freely with the pastors and flocks of the entire Church, so that they may be taught and guided by him in the way of salvation.
7. And therefore we condemn and reject the opinions of those who hold that this communication of the Supreme Head with pastors and flocks may be lawfully obstructed; or that it should be dependent on the civil power, which leads them to maintain that what is determined by the Apostolic See or by its authority concerning the government of the Church, has no force or effect unless it is confirmed by the agreement of the civil authority.
8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful , and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment . The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon . And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.
9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Chapter 3, Dogmatic Constitution of the Church, Vatican Council, July 18, 1870.)
Jorge Mario Bergolio, in perfect conformity with his two immediate predecessors has expressed very repeatedly and in the most emphatic terms that the wants what he thinks is he papacy reformed, and Father Carlo Maria Vigano’s shock and outrage over the Argentine Apostate’s dropping the title of “Vicar of Christ” signifies nothing other than a blind scribe’s inability to see and to admit the truth that the entire conciliar enterprise has not been, is not now and can never be the Catholic Church, she who is the spotless mystical bride of her Divine Founder, Invisible Head and Mystical Bridegroom, Our Blessed Lord and Saviour Jesus Christ.
The counterfeit church of conciliarism has long made a mockery of the very institution of the papacy by Our Blessed Lord and Saviour Jesus Christ with these words that he uttered to Simon bar Jona, Saint Peter, as the Fisherman was made the Visible Head of the Catholic Church on earth:
 And Jesus came into the quarters of Caesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is?  But they said: Some John the Baptist, and other some Elias, and others Jeremias, or one of the prophets.  Jesus saith to them: But whom do you say that I am?
 Simon Peter answered and said: Thou art Christ, the Son of the living God.  And Jesus answering, said to him: Blessed art thou, Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who is in heaven.  And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.  And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.  Then he commanded his disciples, that they should tell no one that he was Jesus the Christ. (Matthew 16: 13-20.)
Bishop Richard Challoner's commentary on the three underlined phrases found in the Douay-Rheims Bible that he translated from the Latin Vulgate explains in no uncertain terms that the counterfeit church of conciliarism is false as it has propagated heresies and errors that are impossible for the Catholic Church to be associated with in any way, not even by the slightest tarnish of error as Pope Gregory XVI in Singulari Nos, May 25, 1834, and that the conciliar "popes" have been manifest heretics for all the world to see:
 Thou art Peter: As St. Peter, by divine revelation, here made a solemn profession of his faith of the divinity of Christ; so in recompense of this faith and profession, our Lord here declares to him the dignity to which he is pleased to raise him: viz., that he to whom he had already given the name of Peter, signifying a rock, St. John 1. 42, should be a rock indeed, of invincible strength, for the support of the building of the church; in which building he should be, next to Christ himself, the chief foundation stone, in quality of chief pastor, ruler, and governor; and should have accordingly all fulness of ecclesiastical power, signified by the keys of the kingdom of heaven.
 Upon this rock: The words of Christ to Peter, spoken in the vulgar language of the Jews which our Lord made use of, were the same as if he had said in English, Thou art a Rock, and upon this rock I will build my church. So that, by the plain course of the words, Peter is here declared to be the rock, upon which the church was to be built: Christ himself being both the principal foundation and founder of the same. Where also note, that Christ, by building his house, that is, his church, upon a rock, has thereby secured it against all storms and floods, like the wise builder, St. Matt. 7. 24, 25.
 The gates of hell: That is, the powers of darkness, and whatever Satan can do, either by himself, or his agents. For as the church is here likened to a house, or fortress, built on a rock; so the adverse powers are likened to a contrary house or fortress, the gates of which, that is, the whole strength, and all the efforts it can make, will never be able to prevail over the city or church of Christ. By this promise we are fully assured, that neither idolatry, heresy, nor any pernicious error whatsoever shall at any time prevail over the church of Christ.
 Loose upon earth: The loosing the bands of temporal punishments due to sins, is called an indulgence; the power of which is here granted. (Bishop Richard Challoner Commentary on Matthew 16: 18, 19.)
The papacy is a monarchy. While true popes have consulted with others, they have done so as prudence dictates, not because it is required by the nature of the office that Our Lord Himself.
Jorge Mario Bergoglio believes in a “communion of love” that can be effected if theologians, such as they are in his false church these days, can be sent to an island so that points of doctrine, which not being dismissed entirety, can be finessed for the sake of “fellowship” between two “sister churches," which is why the first inclination of Jorge and his fellow conciliar revolutionaries is to call for "interfaith prayer" services in times of crisis, including the China/Wuhan/Chinese/Covid-19/Coronavirus, which the Argentine Apostate/Antipapal Pantheist believes is "nature's revenge" for climate change, not a chastisement, no matter the human origins in BSL-4 in Wuhan, Red China, from the just God for the sins of all men, including each of our own sins, no less those of Bergoglio and his egregious band of revolutionaries that are in league with the adversary:
I was curious to know if the Pope saw the crisis and the economic devastation it is wreaking as a chance for an ecological conversion, for reassessing priorities and lifestyles. I asked him concretely whether it was possible that we might see in the future an economy that – to use his words – was more “human” and less “liquid”.
Pope Francis: There is an expression in Spanish: “God always forgives, we forgive sometimes, but nature never forgives.” We did not respond to the partial catastrophes. Who now speaks of the fires in Australia, or remembers that 18 months ago a boat could cross the North Pole because the glaciers had all melted? Who speaks now of the floods? I don’t know if these are the revenge of nature, but they are certainly nature’s responses.
You ask me about conversion. Every crisis contains both danger and opportunity: the opportunity to move out from the danger. Today I believe we have to slow down our rate of production and consumption (Laudato Si’, 191) and to learn to understand and contemplate the natural world. We need to reconnect with our real surroundings. This is the opportunity for conversion.
Yes, I see early signs of an economy that is less liquid, more human. But let us not lose our memory once all this is past, let us not file it away and go back to where we were. This is the time to take the decisive step, to move from using and misusing nature to contemplating it. We have lost the contemplative dimension; we have to get it back at this time. (Jorge Says Pandemic Can be a Place of Conversion.)
Jorge Mario Bergoglio uttered not one word about Original Sin as the remote cause of all problems in the world, including those in the physical world, and the Actual Sins of men as the proximate causes of all human suffering. Bergoglio does not believe that hardened sinners have to convert, to repent, to reform their lives and to do penance for their sins. A consummate pantheist, "Pope Francis" believes that everyone has to be "converted" to "save the planet" from the consequences of "climate change." He is not a Catholic. Period.
Another Modernist, Joseph Alois Ratzinger/Benedict XVI, shares Bergoglio's disregard for the horror of personal sin. This is what he said in 2001 as "Cardinal Ratzinger" about those who attend what they think is Holy Mass in the conciliar structures only on Easter or at Christmas:
I have nothing against people who, though they never enter a church during the year, go to Christmas midnight Mass, or go on the occasion of some other celebration, because this is also a way of coming close to the light. Therefore, there must be different forms of involvement and participation. (Ratzinger on the Future of Christianity.)
Ratzinger/Benedict's lack of regard for the Third Commandment is but a logical consequence for the lack of regard that he has for the First and Second Commandments as he has, as Benedict XVI, personally esteemed the symbols of five false religions with his priestly hands and has said that "Christians and Jews pray to the same Lord" and has called mosques and synagogues and even a mountain in Japan, Mount Hiei, atop which the Buddhists worship their devils as "sacred" places.
One who can so flagrantly violate the First and Second Commandments with such utter impunity demonstrates in the objective order of things, leaving aside subjective culpability solely to God Himself, Who alone knows the interior dispositions of souls, that he does not understand Who God is or what He has revealed to us through His true Church. This lack of understanding of the identity of God flows logically from Ratzinger/Benedict's lack of understanding of the nature of God and His Revelation, believing that the expressions of dogmatic truth are contingent on the historical circumstances in which they were formulated. One who gets such basic things wrong is not going to have much of a real sense of the horror of personal sin and how to respond to it appropriately, which is one of the reasons that Ratzinger/Benedict and his band of conciliar "bishops" have sought to protect perverted priests/presbyters time and time again until their cover-ups and abuse of power made headlines that could no longer be ignored.'
Moreover, thoese who think that there are significant areas of difference between "Pope Benedict XVI" and "Pope Francis" ought to consider the following passage from that 2001 interview that Ratzinger gave as it is clear that he was--and remains yet--as opposed to "closed in on itself" church as his successor, Jorge Mario Bergoglio:
Q. However, can the Church really renounce its aspiration to be a Church of the majority?
Cardinal Ratzinger: We must take note of the decrease in our lines but, likewise, we must continue to be an open Church. The Church cannot be a closed, self-sufficient group.
Above all, we should be missionaries, in the sense of proposing again to society those values that are the foundation of the constitutive form that society has given itself, and which are at the base of the possibility to build a really human social community. The Church will continue to propose the great universal human values. Because, if law no longer has common moral foundations, it collapses insofar as it is law. From this point of view, the Church has a universal responsibility. As the Pope says, missionary responsibility means, precisely, to really attempt a new evangelization. We cannot calmly accept the rest of humanity falling back again into paganism. We must find the way to take the Gospel, also, to nonbelievers. The Church must tap all her creativity so that the living force of the Gospel will not be extinguished.
Q: What changes will the Church undergo?
Cardinal Ratzinger: I think we will have to be very cautious when it comes to the risk of forecasts, because historical development has always produced many surprises. Futurology often crashes.
For example, no one risked forecasting the fall of the Communist regimes. World society will change profoundly, but we are still not in a position to predict what the numerical decrease of the Western world will imply, which is still dominant, what Europe´s new face will be like, given the migratory currents, what civilization, and what social forms will be imposed. What is clear, in any event, is the different composition of the potential on which the Western Church will be sustained. What is most important, in my opinion, is to look at the "essence," to use an expression of Romano Guardini. It is necessary to avoid elaborating fantastic pre-constructions of something that could manifest itself very differently and that we cannot prefabricate in the meanderings of our brain, but to concentrate on the essential, which later might find new ways of incarnating itself. A process of simplification is important, which will enable us to distinguish between what is the master beam of our doctrine, of our faith, what is of perennial value in it. It is important to propose again the great underlying constants in their fundamental components, the questions on God, salvation, hope, life, especially what has a basic ethical value. (On the Future of Christianity - Cardinal Ratzinger)
Jorge Mario Bergoglio is merely expressing in a more vulgar, crude and profane manner what Ratzinger/Benedict expressed in the convoluted Hegelianism of the "new theology" he learned from the likes of his most influential mentor, Father Hans Urs von Balthasar. Bergoglio is simply making the revolutionary teaching and practices of conciliarism more "accessible" to the multitudes.
Yet, of course, Father Carlo Maria Vigano has never had anything to say about Ratzinger/Benedict's defections from the Catholic Faith. He didn't have anything to say about those of Karol Josef Wojtyla/John Paul II or Albino Luciani/John Paul I or Gioavani Battista Enrico Antonio Maria Montini/Paul VI or the supporter of The Sillon even after it had been condemned by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910, Angelo Roncalli/John XXIII.
Father Carlo Mario Vigano, who has become as major a figure amongst conciliar “ecclesiastics” as Raymond Leo Burke and Athanasius Schneider, neither of whom is a true priest or a true bishop, seems not to understand that Jorge Mario Bergoglio is simply bringing conciliarism’s foundational principles to their logical conclusion: namely, the establishment of a One World Ecumenical Church that will be at the beck and call of a system of One World Governance. This is a process that Angelo Roncalli established, and that Giovanni Battista Enrico Antonio Maria/Paul VI built and set into motion for its future development (degeneration) into making a false religious sect an instrumental mouthpiece for everything that is anti-Christ and thus opposed to the sanctification and salvation of the souls of men and deleterious to the true temporal good of men and nations at the same time.
One must adhere to the totality of the Catholic Faith or he is simply not a Catholic. This applies to each of the conciliar “popes,” not just to Jorge Mario Bergoglio, and it applies to Father Carlo Maria Vigano himself as he has never made any statement critical of Wojtyla/John Paul II’s “living tradition” or Ratzinger/Benedict XVI’s own “hermeneutic of continuity,” each of which is dogmatic evolutionism without it being labeled as such. Similarly, Vigano has never said a critical word about the new ecclesiology, episcopal collegiality, false ecumenism, interfaith “prayer” services, religious liberty or the separation of Church and State.
Holy Mother Church had reminded us repeatedly that Catholicism is all or nothing, something that men such as Father Carlo Maria Vigano and those in the “resist while recognize” movement ignore even at this late date:
There are some person, dear listeners, who hold almost everything with a firm faith that Catholics hold: but there is one thing or another, which they have not yet been able to accept completely, such as that purgatory exists, that sacred images are to be venerated, that the sovereign Pontiff is the vicar of Christ and the head of the whole Church. And since there are many things that they believe, and only one or two things that they do not believe and consider it is not important if taken together with the other articles, they think they are situated very well on the foundation of Christ. What is the difference, they say, even if I err in that one thing, which I still cannot believe, and at the judgment will the Lord be concerned about that? And will he not be mindful of the many difficult things I believe? Indeed, this is the way in which they flatter themselves; I serious rebuke them and say that they have fallen from grace and have laid their foundation on sand, and will have no part with Christ. Either the faith is had completely, or it is not had at all. There is one Lord, one faith, one baptism. I ask you (to clarify the matter with a crass example), when you order a pair of shoes from a shoemaker, if when they are finally made you find they are an inch shorter than your feet, do you not put them on and wear them? Your will say “I cannot wear them” But they are only an inch too short, so why can't you wear them, since they are just a little bit short of the right measurement? As, therefore, your shoes are either the right size for your feet or they have no value at all, so also the faith is either integral, or it is not the faith. Therefore no one should deceive himself. If we want to build a house which cannot be moved by wind or rain, we must lay the foundation of both rocks, that is, on Christ and Peter. (Sermons of St. Robert Bellarmine, S.J., Part II: Sermons 30-55, Including the Four Last Things and the Annunciation., translated from the Latin by Father Kenneth Baker, S.J., and published in 2017 by Keep the Faith, Inc., Ramsey, New Jersey, pp. 152-154.)
With reference to its object, faith cannot be greater for some truths than for others. Nor can it be less with regard to the number of truths to be believed. For we must all believe the very same thing, both as to the object of faith as well as to the number of truths. All are equal in this because everyone must believe all the truths of faith--both those which God Himself has directly revealed, as well as those he has revealed through His Church. Thus, I must believe as much as you and you as much as I, and all other Christians similarly. He who does not believe all these mysteries is not Catholic and therefore will never enter Paradise. (Saint Francis de Sales, The Sermons of Saint Francis de Sales for Lent Given in 1622, republished by TAN Books and Publishers for the Visitation Monastery of Frederick, Maryland, in 1987, pp. 34-37.)
The Church, founded on these principles and mindful of her office, has done nothing with greater zeal and endeavour than she has displayed in guarding the integrity of the faith. Hence she regarded as rebels and expelled from the ranks of her children all who held beliefs on any point of doctrine different from her own. The Arians, the Montanists, the Novatians, the Quartodecimans, the Eutychians, did not certainly reject all Catholic doctrine:they abandoned only a certain portion of it. Still who does not know that they were declared heretics and banished from the bosom of the Church? In like manner were condemned all authors of heretical tenets who followed them in subsequent ages. "There can be nothing more dangerous than those heretics who admit nearly the whole cycle of doctrine, and yet by one word, as with a drop of poison, infect the real and simple faith taught by our Lord and handed down by Apostolic tradition" (Auctor Tract. de Fide Orthodoxa contra Arianos).
The practice of the Church has always been the same, as is shown by the unanimous teaching of the Fathers, who were wont to hold as outside Catholic communion, and alien to the Church, whoever would recede in the least degree from any point of doctrine proposed by her authoritative Magisterium. Epiphanius, Augustine, Theodore :, drew up a long list of the heresies of their times. St. Augustine notes that other heresies may spring up, to a single one of which, should any one give his assent, he is by the very fact cut off from Catholic unity. "No one who merely disbelieves in all (these heresies) can for that reason regard himself as a Catholic or call himself one. For there may be or may arise some other heresies, which are not set out in this work of ours, and, if any one holds to one single one of these he is not a Catholic" (S. Augustinus, De Haeresibus, n. 88). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)
Such is the nature of Catholicism that it does not admit of more or less, but must be held as a whole or as a whole rejected: ‘This is the Catholic Faith, which unless a man believe faithfully and firmly, he cannot be saved’ (Athanasian Creed). There is no need of adding any qualifying terms to the profession of Catholicism: it is quite enough for each one to proclaim ‘Christian is my name and Catholic my surname,’ only let him endeavor to be in reality what he calls himself.
Besides, the Church demands from those who have devoted themselves to furthering her interests, something very different from the dwelling upon profitless questions; she demands that they should devote the whole of their energy to preserve the faith intact and unsullied by any breath of error, and follow most closely him whom Christ has appointed to be the guardian and interpreter of the truth. There are to be found today, and in no small numbers, men, of whom the Apostle says that: "having itching ears, they will not endure sound doctrine: but according to their own desires they will heap up to themselves teachers, and will indeed turn away their hearing from the truth, but will be turned unto fables" (II Tim. iv. 34). Infatuated and carried away by a lofty idea of the human intellect, by which God's good gift has certainly made incredible progress in the study of nature, confident in their own judgment, and contemptuous of the authority of the Church, they have reached such a degree of rashness as not to hesitate to measure by the standard of their own mind even the hidden things of God and all that God has revealed to men. Hence arose the monstrous errors of "Modernism," which Our Predecessor rightly declared to be "the synthesis of all heresies," and solemnly condemned. We hereby renew that condemnation in all its fulness, Venerable Brethren, and as the plague is not yet entirely stamped out, but lurks here and there in hidden places, We exhort all to be carefully here and there in hidden places, We exhort all to be carefully on their guard against any contagion of the evil, to which we may apply the words Job used in other circumstances: "It is a fire that devoureth even to destruction, and rooteth up all things that spring" (Job xxxi. 12). Nor do We merely desire that Catholics should shrink from the errors of Modernism, but also from the tendencies or what is called the spirit of Modernism. Those who are infected by that spirit develop a keen dislike for all that savours of antiquity and become eager searchers after novelties in everything: in the way in which they carry out religious functions, in the ruling of Catholic institutions, and even in private exercises of piety. Therefore it is Our will that the law of our forefathers should still be held sacred: "Let there be no innovation; keep to what has been handed down." In matters of faith that must be inviolably adhered to as the law; it may however also serve as a guide even in matters subject to change, but even in such cases the rule would hold: "Old things, but in a new way." (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)
Besides this, in connection with things which must be believed, it is nowise licit to use that distinction which some have seen fit to introduce between those articles of faith which are fundamental and those which are not fundamental, as they say, as if the former are to be accepted by all, while the latter may be left to the free assent of the faithful: for the supernatural virtue of faith has a formal cause, namely the authority of God revealing, and this is patient of no such distinction. For this reason it is that all who are truly Christ's believe, for example, the Conception of the Mother of God without stain of original sin with the same faith as they believe the mystery of the August Trinity, and the Incarnation of our Lord just as they do the infallible teaching authority of the Roman Pontiff, according to the sense in which it was defined by the Ecumenical Council of the Vatican. Are these truths not equally certain, or not equally to be believed, because the Church has solemnly sanctioned and defined them, some in one age and some in another, even in those times immediately before our own? Has not God revealed them all? For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. But in the use of this extraordinary teaching authority no newly invented matter is brought in, nor is anything new added to the number of those truths which are at least implicitly contained in the deposit of Revelation, divinely handed down to the Church: only those which are made clear which perhaps may still seem obscure to some, or that which some have previously called into question is declared to be of faith. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
Yes, it is all or nothing with Catholicism.
It is black and white.
It is yea or nay.
It is “this” or “that.”
It is truth or error.
It is Christ or chaos.
We can must make reparation for our sins and those of the whole world by enslaving ourselves to her Divine Son through her Immaculate Heart, giving unto whatever merit we earn each day so that she can dispose of that merit however she sees fit for the honor and glory of the Most Holy Trinity and for the good of souls in the Church Suffering in Purgatory and here in the Church Militant on earth.
It was Our Lady who had prayed for our first pope while he was in chains. Her prayers secured the angel who rescued him miraculously from the clutches of Herod and the Jews. The event was so miraculous that the mother of Saint Mark the Evangelist, Saint Peter’s trusted disciple, saw that our first pope stood before her. Those with her refused to believe her. They refused to believe that the first pope had been miraculously rescued. Saint Peter had to continue to knock to gain entry!
The papacy is held in chains today. Our Lady will rescue the papacy just as miraculously as she rescued our first pope by means of her prayers. We must believe that she will do so as the Church Militant undergoes her Mystical Passion, Death and Burial in these our days. She is indeed our life, our sweetness and our hope. Saint Peter relied upon her. So must we!
We can plant the change for true change, that is, of a conversion of all men and their nations to the Catholic Faith, outside of which there is no salvation and without which there can be no true social order, by relying upon Our Lady just as Saint Peter did.
Our Lady of the Rosary, pray for us.
Viva Cristo Rey! Vivat Christus Rex!
Isn't it time to pray a Rosary now?
Our Lady of the Rosary, pray for us!
Saint Joseph, Patron of Departing Souls, 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.