Bearing "Fruits" From Hell Itself
by Thomas A. Droleskey
As noted in three articles published earlier this month (Another Year of the Same Conciliar Apostasy, part one,
Another Year of the Same Conciliar Apostasy, part two and
Another Year of the Same Conciliar Apostasy, part three), Joseph Ratzinger/Benedict XVI is quite intent on ending his days as a fervent apostle of the falsehoods of conciliarism, especially as it relates to false ecumenism and religious liberty and the "new ecclesiology." While part two of this new two-part series will focus on the well-meaning efforts of some believing Catholics yet attached to the conciliar structures to convince Ratzinger/Benedict to abandon his plan for Assisi III and to find a "correct" interpretation of the teachings of the "Second" Vatican Council, suffice it to say for the moment that it is very telling that even some of Ratzinger/Benedict's most fervent supporters are finding it increasingly difficult to ignore the truth that no one can be a "restorer of Catholic Tradition" as he propagates concepts and engages in practices, such as "inter-religious dialogue" and "inter-religious prayer services," that have been condemned repeatedly by the authority of the Catholic Church.
This article focuses on the veritable cascade of "papal" words in behalf of false ecumenism in the past week, starting with Ratzinger/Benedict's incredibly ludicrous, delusional assertion, made in an address to an 'ecumenical delegation" of Finland on Thursday, January 20, 2011, that false ecumenism has borne much good fruit despite the matters of Faith that divide Catholics and those who have "many elements of agreement and closeness" who are as of yet in "full communion" with the Catholic Church:
I welcome you with great joy on the occasion of your annual ecumenical pilgrimage to Rome to celebrate the Feast of St Henry, Patron of your beloved land. Every year, during this period, your traditional pilgrimage testifies to the sincere, friendly and helpful relations which have been established between Lutherans and Catholics, as well as in general between all the Christians in your Country.
Even though we have not yet achieved the objective of the ecumenical movement, namely full unity of faith, through dialogue many elements of agreement and closeness have matured which strengthen our general desire to do the will of our Lord Jesus Christ: “that they may all be one” (Jn 17:21). One result recently obtained that deserves attention was the conclusive report on the theme of justification in the life of the Church. This report was prepared by a group centred on Nordic Catholic-Lutheran dialogue in Finland and Sweden, that met last year.
In theology and in faith everything is linked together, and thus a common deeper understanding of the justification will help us to understand together the nature of the Church better and, as you mentioned, the episcopal ministry. Thus it will also help us to find the unity of the Church in a concrete form and thereby to be more capable, as you observed, to explain the faith to all people of today who ask each other about it and to make it more comprehensible to them so that they see that he is the answer, that Christ is the Redeemer for us all. Thus our hope remains alive that, under the guidance of the Holy Spirit, many people involved in the ecumenical field, competent and aware, will contribute to the realization of this important ecumenical task and, always guided by the Holy Spirit, will be able to forge ahead.
Having said this, it is implied that the efficacy of our efforts cannot come solely from study and discussion, but above all depend on our constant prayer, on our life in conformity with the will of God, because ecumenicism is not our work but rather a fruit of God’s action.
At the same time, we are all conscience of the fact that in recent years the ecumenical path, from certain points of view, has become more difficult and certainly more demanding. Questions will be asked concerning the ecumenical method and the breakthroughs of past years will be mentioned, as well as the uncertainty of the future, and the problems of our time with faith in general. In this light, your annual pilgrimage to Rome for the Feast of St Henry is an important event, a sign and an encouragement for our ecumenical efforts, for our certainty that we must walk together and that Christ is the way for humanity.
Your pilgrimage helps us to look back with joy at what has been achieved so far and to look to the future with the desire to take on a task full of faith and responsibility. On the occasion of your visit, we all wish to reinforce our certainty of the fact that the Holy Spirit, who reawakens us, accompanies us and to this day has made the ecumenical movement fruitful, may continue in this way also in the future.
I firmly hope that your visit to Rome will strengthen the future collaboration of Lutherans and Catholics, yes, between all the Christians in Finland. Looking forward to the upcoming Week of Prayer for Christian Unity let us pray that the spirit of truth will lead us to even greater love and brotherhood. May God grant you his rich Blessing in newly begun year. (To an Ecumenical Delegation from Finland on the occasion of the feast of Saint Henry, Patron of Finland, January 15, 2011.)
It is an act of utter blasphemy to contend that the Third Person of the Most Blessed Trinity, God the Holy Ghost, has "made the ecumenical movement fruitful." Fruitful?
The Joint Declaration on the Doctrine of Justification that more or less does away with the Council of Trent's Decree on Justification?
Joint "blessings" given with the non-ordained clergy of false religions?
Calling places of false worship, each of which is hideous in the sight of the Most Blessed Trinity, as "sacred"?
Claiming that the beliefs of false religions can "contribute" to the building of a "better" world?
Holding "inter-religious prayer" jamborees that have been condemned repeatedly by true pope after true pope?
Esteeming the symbols of false religions with one's own priestly hands?
Claiming that those who defect from matters contained in the Sacred Deposit of Faith are "believers" and that they give a "witness" to Christianity alongside Catholics?
God the Holy Ghost "has made the ecumenical movement fruitful"?
Ratzinger/Benedict also scorned the admonition of Pope Pius XI, contained in Mortalium Animos, January 6, 1928, when he asserted the following in his address to the Lutherans of Finland:
Even though we have not yet achieved the objective of the ecumenical movement, namely full unity of faith, through dialogue many elements of agreement and closeness have matured which strengthen our general desire to do the will of our Lord Jesus Christ: “that they may all be one” (Jn 17:21) (To an Ecumenical Delegation from Finland on the occasion of the feast of Saint Henry, Patron of Finland, January 15, 2011.)
Pope Pius XI had this to say about the misuse of the prayer of Our Blessed Lord and Saviour Jesus Christ at the Last Supper, "that they may all be one:"
And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. This, Venerable Brethren, is what is commonly said. There are some, indeed, who recognize and affirm that Protestantism, as they call it, has rejected, with a great lack of consideration, certain articles of faith and some external ceremonies, which are, in fact, pleasing and useful, and which the Roman Church still retains. They soon, however, go on to say that that Church also has erred, and corrupted the original religion by adding and proposing for belief certain doctrines which are not only alien to the Gospel, but even repugnant to it. Among the chief of these they number that which concerns the primacy of jurisdiction, which was granted to Peter and to his successors in the See of Rome. Among them there indeed are some, though few, who grant to the Roman Pontiff a primacy of honor or even a certain jurisdiction or power, but this, however, they consider not to arise from the divine law but from the consent of the faithful. Others again, even go so far as to wish the Pontiff Himself to preside over their motley, so to say, assemblies. But, all the same, although many non-Catholics may be found who loudly preach fraternal communion in Christ Jesus, yet you will find none at all to whom it ever occurs to submit to and obey the Vicar of Jesus Christ either in His capacity as a teacher or as a governor. Meanwhile they affirm that they would willingly treat with the Church of Rome, but on equal terms, that is as equals with an equal: but even if they could so act. it does not seem open to doubt that any pact into which they might enter would not compel them to turn from those opinions which are still the reason why they err and stray from the one fold of Christ. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
There is only one path for those outside of the Catholic Church to convert unconditionally to the her maternal bosom. Period. There is no need for "dialogue" and to offer up blasphemous prayers to God the Holy Ghost for a "unity" that exists entirely in the Catholic Church. Those who do not belong to the Catholic Church do not have a "share" in some kind of mythical "ecclesial communion" with her. Pope Pius XII made this very clear in Mystici Corporis Christi, 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.)
What does this matter to the lords of the counterfeit of church of conciliarism? Nothing at all.
Consider yet another ecumaniacal outrage that will take place that took place yesterday, Sunday, January 20, 2011, the Third Sunday after the Epiphany, at the Basilica of Saint Paul's Outside the Walls in Rome as the President of the "Pontifical" Council for Promoting Christian Unity, Kurt "Cardinal" Koch, demonstrated that the commitment of his counterfeit church of conciliarism is "irrevocable and irreversible:"
VATICAN CITY, JAN. 20, 2011 (Zenit.org).- The president of the Vatican's Christian unity council will join with a Lutheran delegation Sunday in a ceremony at St. Paul's Outside the Walls, which will show "that the dialogue between the two communities has become a reality of life and that the ecumenical commitment of the Catholic Church [...] is irrevocable and irreversible."
This was affirmed in a statement from the Pontifical Council for Promoting Christian Unity, which noted that the dicastery president, Cardinal Kurt Koch will participate in the Sunday event. The ceremony will include the planting and blessing of a tree, in twinship with an ecumenical project in Germany.
The cardinal will participate in the ceremony along with a delegation of leaders from the United Evangelical-Lutheran Church of Germany, led by Bishop Dr. Johannes Friedrich. The group will "plant and bless an olive tree as a sign of the ecumenical communion that has grown up to now between Catholics and Lutherans," the statement from the pontifical council reported.
The event takes place in the context of the Week of Prayer for Christian Unity, under way until Tuesday, feast of the Conversion of St. Paul.
The tree planting ceremony is twinned with the project "Luther's Garden" in Wittenberg, Germany. The garden was opened in 2008, and according to the Lutheran World Federation, is designed to symbolize the "global magnitude of the Reformation," as well as the "interconnectedness, interaction, and reconciliation between Christian churches." Different ecclesial groups around the world are being invited to sponsor the 500 trees projected to be planted in the garden.
The Lutheran delegation is visiting the Vatican in the context of the 500th anniversary of Martin Luther's visit to Rome. On Monday, the Evangelical-Lutheran delegation will be received in private audience by Benedict XVI. (Vatican Official to Join in Ceremony With Lutherans.)
There's truth in advertising for you, huh? A tree planting ceremony that blasphemes Saint Paul the Apostle, who condemned association with those who are not of the same fellowship of Faith, and celebrates the "global magnitude of the Reformation" held under the auspices of the conciliar officials who believe in the falsehood of the "interconnectedness, interaction, and reconciliation between Christian churches."
Here is what Bishop George Hay wrote over two centuries ago now about such blasphemous apostasy:
(2) St. Peter, considering the great mercy bestowed upon us by the grace of our vocation to the true faith of Christ, says, that it is our duty to "declare the praises and virtues of Him who hath called us out of darkness into His admirable light". (1 Pet. 2:9) St. Paul also exhorts us to "give thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light, who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son." (Col. 1:12) Where it is manifest that as the true Faith of Jesus Christ is the only light that conducts to salvation, and that it is only in His Kingdom — that is, in His Church — where that heavenly light is to be found, so all false religions are darkness; and that to be separated from the Kingdom of Christ is to be in darkness as to the great affair of eternity. And indeed what greater or more miserable darkness can a soul be in than to be led away by seducing spirits, and "departing from the faith of Christ, give heed to the doctrine of devils". (1 Tim. 4:1) St. Paul, deploring the state of such souls, says that they "have their understandings darkened, being alienated from the life of God, through the ignorance: that is in them, because of the blindness of their hearts". (Eph. 4:18)
On this account the same holy apostle exhorts us in the most pressing manner to take care not to be seduced from the light of our holy Faith by the vain words and seducing speeches of false teachers, by which we would certainly incur the anger of God; and, to prevent so great a misery, He not only exhorts us to walk as children of the light in the practice of all holy virtues, but expressly commands us to avoid all communication in religion with those who walk in the darkness of error. "Let no man deceive you with vain words, for because of these things cometh the anger of God upon the children of unbelief; be ye not, therefore, partakers with them. For ye were theretofore darkness; but now light in the Lord; walk ye as the children of the light,
. . . and have no fellowship with the unfruitful works of darkness". (Eph. 5:6)
Here, then, we have an express command, not only not to partake with the unfruitful works of darkness — that is, not to join in any false religion, or partake of its rites or sacraments — but also, not to have any fellowship with its professors, not to be present at their meetings or sermons, or any other of their religious offices, lest we be deceived by them, and incur the anger of the Almighty, provoke Him to withdraw His assistance from us, and leave us to ourselves, in punishment of our disobedience.
(3) St. Paul, full of zeal for the good of souls, and solicitous to preserve us from all danger of losing our holy Faith, the groundwork of our salvation, renews the same command in his Epistle to the Romans, by way of entreaty, beseeching us to avoid all such communication with those of a false religion. He also shows us by what sign we should discover them, and points out the source of our danger from them: "Now I beseech you, brethren, to mark them who cause dissensions and offenses contrary to the doctrine which you have learned, and to avoid them; for they that are such serve not Our Lord Christ, but their own belly, and by pleasing speeches and good words seduce the hearts of the innocent". (Rom. 16:17)
See here whom we are to avoid — "those that cause dissensions contrary to the ancient doctrine"; all those who, hating, left the true Faith and doctrine which they had learned, and which has been handed down to us from the beginning by the Church of Christ, follow strange doctrines, and make divisions and dissensions in the Christian world. And why are we to avoid them? Because they are not servants of Christ, but slaves to their own belly, whose hearts are placed upon the enjoyments of this world, and who, by "pleasing speeches and good words, seduce the hearts of the innocent" — that is, do not bring good reasons or solid arguments to seduce people to their evil ways, so as to convince the understanding, for that is impossible; but practice upon their hearts and passions, relaxing the laws of the gospel, granting liberties to the inclinations of flesh and blood, laying aside the sacred rules of mortification of the passions and of self-denial, promising worldly wealth, and ease, and honors, and, by pleasing speeches of this kind, seducing the heart, and engaging people to their ways.
(4) The same argument and command the apostle repeats in his epistle to his beloved disciple Timothy, where he gives a sad picture, indeed, of all false teachers, telling us that they put on an outward show of piety the better to deceive, "having an appearance, indeed, of godliness, but denying the power thereof;" then he immediately gives this command: "Now these avoid: for of this sort are they that creep into houses, and lead captive silly women laden with sins, who are led away with divers desires"; and adds this sign by which they may be known, that, not having the true Faith of Christ, and being out of His holy Church — the only sure rule for knowing the truth — they are never settled, but are always altering and changing their opinions, "ever learning, and never attaining to the knowledge of the truth"; because, as he adds, "they resist the truth, being corrupted in their mind, and reprobate concerning the Faith". (2 Tim. 3:5)
Here it is to be observed that, though the apostle says that silly weak people, and especially women, are most apt to be deceived by such false teachers, yet he gives the command of avoiding all communication with them in their evil ways, to all without exception, even to Timothy himself; for the epistle is directed particularly to him, and to him he says, as well as to all others, "Now these avoid", though he was a pastor of the church, and fully instructed by the apostle himself in all the truths of religion; because, besides the danger of seduction, which none can escape who voluntarily expose themselves to it, all such communication is evil in itself, and therefore to be avoided by all, and especially by pastors, whose example would be more prejudicial to others.
(5) Lastly, the beloved disciple St. John renews the same command in the strongest terms, and adds another reason, which regards all without exception, and especially those who are best instructed in their duty: "Look to yourselves", says he, "that ye lose not the things that ye have wrought, but that you may receive a full reward. Whosoever revolteth, and continueth not in the doctrine of Christ, hath not God. He that continueth in the doctrine the same hath both the Father and the Son. If any man come to you and bring not this doctrine, receive him not into your house, nor say to him, God speed you: for he that saith to him, God speed you, communicateth with his wicked works". (2 John, ver. 8)
Here, then, it is manifest, that all fellowship with those who have not the doctrine of Jesus Christ, which is "a communication in their evil works" — that is, in their false tenets, or worship, or in any act of religion — is strictly forbidden, under pain of losing the "things we have wrought, the reward of our labors, the salvation of our souls". And if this holy apostle declares that the very saying God speed to such people is a communication with their wicked works, what would he have said of going to their places of worship, of hearing their sermons, joining in their prayers, or the like?
From this passage the learned translators of the Rheims New Testament, in their note, justly observe, "That, in matters of religion, in praying, hearing their sermons, presence at their service, partaking of their sacraments, and all other communicating with them in spiritual things, it is a great and damnable sin to deal with them." And if this be the case with all in general, how much more with those who are well instructed and better versed in their religion than others? For their doing any of these things must be a much greater crime than in ignorant people, because they know their duty better. (The Laws of God Forbidding All Communication in Religion With Those of a False Religion.)
This is Catholicism, which is the antithesis of concilairism. The first is of Our Blessed Lord and Saviour Jesus Christ. The second is of Antichrist.
Ratzinger/Benedict made the exaltation of the "work" of false ecumenism the theme of his "general audience" address on Wednesday, January 19, 2011, just one week after using his general audience address to bring the Catholic Church's teaching on Purgatory
from sharp focus to fuzziness and just eighteen days after he had the audacity to state that "religious freedom is the foundation of peace:"
Dear brothers and sisters, as disciples of the Lord we have a common responsibility to the world, we must carry out a common service: as the first Christian community of Jerusalem, beginning from what we already share, we must give a strong witness, founded spiritually and supported by reason, of the only God who has revealed Himself and who speaks to us in Christ, to be bearers of a message that directs and illumines the path of the man of our time, often deprived of clear and valid points of reference. Hence, it is important to grow each day in mutual love, committing ourselves to overcome those barriers that still exist among Christians; to feel that a true interior unity exists among all those who follow the Lord; to collaborate as much as possible, working together on the questions that are still open; and above all, to be conscious that in this itinerary the Lord must assist us, he still has to help us much because, without Him, alone, without "abiding in Him," we can do nothing (cf. John 15:5).
Dear friends, once again it is in prayer where we find ourselves gathered -- particularly during this week -- together with all those who confess their faith in Jesus Christ, Son of God: let us persevere in it, let us be people of prayer, imploring from God the gift of unity, so that his plan of salvation and reconciliation will be fulfilled in the whole world. Thank you! (On Praying for Christian Unity.)
"Common responsibility to the world?" "Common service?" Those who are not members of the Catholic Church have only one responsibility: to convert to her maternal bosom as there is no "common service" they can perform while defecting from numerous articles contained in the Deposit of Faith, and, of course, what applies to Protestants and the Orthodox applies also to the conciliarists who also defect from numerous articles contained in the same Deposit of Faith. Perhaps they can give a "common witness" after all in the preparation for the coming of Antichrist.
Enough. The hour is late. Sleep beckons, at least for a few hours.
We are not going to change the state of the Church Militant on earth right now. It will take a direct intervention from God at the behest of the prayers His Most Blessed Mother for this to happen as her Fatima Message is fulfilled. Even those in the conciliar structures who recognize that this "world day of peace message" is, at the very least, problematic and emblematic of concilairism are looking for the same miracle as they cannot point to a single "cardinal" in their conciliar church who is one of mind and one heart with the true popes whose encyclical letters and allocutions have been quoted in this article. No, not even from the Eastern rite churches, which are under attack now from the conciliar revolutionaries, something that was explored in Another Year of the Same Conciliar Apostasy, part two. We are thus at the mercy of the good God as we suffer during this time that God has has appointed for all eternity for us to live. We must remain faithful, therefore, as best we can to the true Faith as we cling closely to Our Lady, praying as many Rosaries each day as our state-in-life permits.
We must pray for the unconditional conversion of all of those who are steeped in the world's false religions, including the false religion of conciliarism that has offended Our Blessed Lord and Saviour Jesus Christ so much and has done so much damage to the souls He redeemed by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross. We must pray daily for our own conversion away from our sins as we seek to live more penitentially as the consecrated slaves of Our Lord through His Most Blessed Mother's Sorrowful and Immaculate Heart, consoling the good God and making reparation for our sins as best as we can by praying our Rosaries.
This time of chastisement, and it is a time of chastisement, will pass. There will be the Triumph of the Immaculate Heart of Mary, and it will be a glorious triumph beyond all telling in perfect fulfillment of her Fatima Message as people of different ethnicities and races live and work united as Catholics for the greater honor and glory of the Most Holy Trinity as the clients of the Immaculate Heart of Mary to the shouts of:
Vivat Christus Rex! Viva Cristo Rey!
Isn't it time to pray a Rosary now?
Immaculate Heart of Mary, triumph soon.
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior and Balthasar, pray for us.
Saint Timothy, pray for us.
See also: A Litany of Saints