Commissar of Antichrist Speaks

Part Four

by Thomas A. Droleskey

It was noted at the beginning of part three of this series yesterday that dealing with revolutionary remarks of Oscar Andres Rodriguez Maradiaga is oppressive. It is all of that and then some.

Words are inadequate to describe the sense of sadness that comes over one when reading the words of a man who considers himself to be a Prince of the Catholic Church refer to the God-Man, Our Blessed Lord and Saviour Jesus Christ, as a "layman" and that His Holy Church's primary mission is to provide house, food, clothing and shelter to the poor.

Indeed, a layman in Fargo, North Dakota, telephoned me in my office in early 1989 when I was the diocesan Director of Communications to complain that something that I had written :(and I forget precisely what) was erroneous, the principal purpose of Holy Mother Church is not the salvation of souls but the provision of housing, health care, food, water and shelter to the poor. In other words, "social work" was the end for which Our Lord had founded His Catholic Church upon the Rock of Peter, the Pope. There was no convincing this man that he was wrong.

Well, this man's erroneous view is now "vindicated" fully and completely insofar as the "official line" of the counterfeit church of conciliarism is concerned. Thousands of priests/presbyters, men and women religious and lay activists who longed for a "pope" such as Jorge Mario Bergoglio have been "vindicated" as well. The entire agenda of the National Catholic Reporter and Commonweal and America and U.S. Catholic and the Catholic Theological Society of America, which presents the John Courtney Murray Award annually, has been completely "vindicated."

The apparatchiks who have labored long and hard for the socialist/conciliarist agenda within the nooks and crannies of the now-named "United States Conference of Catholic Bishops" (formerly the National Catholic War Council, the National Catholic Welfare Conference and the United States Conference of Catholic Bishops/United States Catholic Conference) and the fifty state Catholic conferences and Catholic Charities and the so-called Catholic Campaign for Human Development have lived long enough to see their efforts come to life in a "Rome" they once disparaged as being "too tied to the past," too "hierarchical," male-dominated and exclusivist.

The "heavenly bliss" these poor people are enjoying now is an illusion. It is ephemeral. God will not be mocked, and the mocking of Him and His Holy Church and the Divine Revelation He has entrusted to her exclusively for Its eternal safekeeping and infallible explication means that chastisements will be visited upon us all in the coming years that will make the ones we have been enduring thus far seem like so much child's play.

One of the ways that Oscar Andres Rodriguez Maradiaga mocks God and His Holy Church is to place what is called "globalization" over the necessity of seeking with urgency the unconditional conversion of men and their nations to the bosom of the Catholic Church and to seek the restoration of the Social Reign of Christ the King, which is the necessary precondition, although not an infallible guarantor, of personal and social order. This is not what the Honduran apostate believes:

 

4. In a globalized world

“The globalization of the exchange of services, capital and patents has led over the past ten years to establish a world dictatorship of finance capital. The small transcontinental oligarchies that hold the financial capital dominate the planet… The lords of financial capital wield over billions of human beings a power of life and death. Through their investment strategies, their stock market speculations, their alliances, they decide day to day who has the right to live on this planet and who is doomed to die.” (J. Ziegler, Derechos humanos y democracia mundial [Human Rights and World Democracy], Latinoamérica 2007, p. 26).

The effects and consequences of the neoliberal dictatorships that rule democracies are not hard to uncover: they invade us with the industry of entertainment, they make us forget about human rights, they convince us that nothing can be done, that there is no possible alternative. To change the system, it would be necessary to destroy the power of the new feudal lords. Chimerical? Utopian?

The Church decidedly bets on living the globalization of mercy and solidarity.

How can the Church aim to counteract the deleterious effect of the preponderance of economism and its fundamental postulates? (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

In the mode of Karl Marx and Friedrich Engels, Oscar Andres Rodriguez Maradiaga identifies real injustices and abuses extant in the world today. As he is an unbeliever, a practical atheist to match the actual atheism of the dialectical materialists themselves, Rodriguez Maradiaga is incapable of "resolving" the problems that he identifies, albeit in the purely secular, revolutionary terms associated with "liberation theology," as he does not understood the remote and proximate root causes that have given rise to them.

Original Sin is the remote cause of all human problems. Our Actual Sins constitute the chief proximate cause of the manifestations of disorder within the souls of men and hence disorder and injustice within nations and wars among them.

Foreign to the Modernist minds of Oscar Andres Rodriguez Maradiaga and Jorge Mario Bergoglio are these words of the Latin secretary to Saint Charles Borromeo, whose feast we celebrated two days ago now, that is, on Monday, November 4, 2013, Silvio Cardinal Antoniano as cited by Pope Pius XI in Divini Illius Magistri, December 31, 1929:

 

 

The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity. (Silvio Cardinal Antoniano, quoted by Pope Pius XI in Divini Illius Magistri, December 31, 1929.)

It is really very, very simple: there can never be justice in a world filled with men who sin wantonly and unrepentantly and who seek to enshrine sin, the very thing that caused Our Blessed Lord and Saviour Jesus Christ to suffer unspeakable horror in His Sacred Humanity during His Passion and Death on the wood of the Holy Cross and that thrust those Swords of Sorrow through and through Our Lady's Sorrowful and Immaculate Heart, as a matter of public law and human "rights" and to promote sin all throughout what passes for "popular culture."

Sin, however, is not part of the economy of Oscar Andres Rodriguez Maradiaga's "theology," such as it is. He is a "liberation theologian." So is his elder and friend, Jorge Mario Bergoglio. One will look in vain throughout the text of Rodriguez Maradiaga's lectures in Irving, Texas, on Friday, October 25, 2013, the Feast of Saints Chrysanthus and Daria, and in Miami, Florida, on Monday, October 28, 2013, the Feast of Saints Simon Jude, for any mention of human sin. Yes, he did mention sin, but only to dismiss its significance "not everything is scandal and sin."

The theological mess from Honduras, who is the Oscar Madison of theology and ecclesiology, simply rejects the gravity of personal sin, refusing to believe that human sin has any relationship whatsoever to the problems of economic injustice in the world. His condemnation of the entertainment industry did not include any mention how this Talmudic/Masonic-dominated industry promotes contraception, abortion, atheism, indecency, blasphemy, atheism, sodomy, impurity, immodesty and nihilism, among other vices, thus leading men into lives of unrepentant sin that leads many to commit suicide--or to kill others--and worsen the social circumstances in which we live, thus placing occasions of sin in plain view of even those who want to keep custody of the eyes while in public places or while researching on the internet. Rodriguez Maradiaga has no concept of this whatsoever. None. Neither does Jorge Mario Bergoglio.

The promotion of immorality by means of corrupting the youth has long been a goal of Judeo-Masonry. Pope Leo XIII spoke of this very directly in Humanum Genus, April 20, 1884:

 

 

Wherefore we see that men are publicly tempted by the many allurements of pleasure; that there are journals and pamphlets with neither moderation nor shame; that stage-plays are remarkable for license; that designs for works of art are shamelessly sought in the laws of a so-called verism; that the contrivances of a soft and delicate life are most carefully devised; and that all the blandishments of pleasure are diligently sought out by which virtue may be lulled to sleep. Wickedly, also, but at the same time quite consistently, do those act who do away with the expectation of the joys of heaven, and bring down all happiness to the level of mortality, and, as it were, sink it in the earth. Of what We have said the following fact, astonishing not so much in itself as in its open expression, may serve as a confirmation. For, since generally no one is accustomed to obey crafty and clever men so submissively as those whose soul is weakened and broken down by the domination of the passions, there have been in the sect of the Freemasons some who have plainly determined and proposed that, artfully and of set purpose, the multitude should be satiated with a boundless license of vice, as, when this had been done, it would easily come under their power and authority for any acts of daring. . . .

With the greatest unanimity the sect of the Freemasons also endeavors to take to itself the education of youth. They think that they can easily mold to their opinions that soft and pliant age, and bend it whither they will; and that nothing can be more fitted than this to enable them to bring up the youth of the State after their own plan. Therefore, in the education and instruction of children they allow no share, either of teaching or of discipline, to the ministers of the Church; and in many places they have procured that the education of youth shall be exclusively in the hands of laymen, and that nothing which treats of the most important and most holy duties of men to God shall be introduced into the instructions on morals. (Pope Leo XIII, Humanum Genus, April 20, 1884.)

Pope Pius XI warned of the dangers of the cinema in spreading vice as attractive to human eyes. Writing in Vigilanti Cura, June 29, 1936, His Holiness said:

 

 

There is no need to point out the fact that millions of people go to the motion pictures every day; that motion picture theatres are being opened in ever increasing number in civilized and semi-civilized countries; that the motion picture has become the most popular form of diversion which is offered for the leisure hours not only of the rich but of all classes of society.

At the same time, there does not exist today a means of influencing the masses more potent than the cinema. The reason for this is to be sought for in the very nature of the pictures projected upon the screen, in the popularity of motion picture plays, and in the circumstances which accompany them.

The power of the motion picture consists in this, that it speaks by means of vivid and concrete imagery which the mind takes in with enjoyment and without fatigue. Even the crudest and most primitive minds which have neither the capacity nor the desire to make the efforts necessary for abstraction or deductive reasoning are captivated by the cinema. In place of the effort which reading or listening demands, there is the continued pleasure of a succession of concrete and, so to speak, living pictures.

This power is still greater in the talking picture for the reason that interpretation becomes even easier and the charm of music is added to the action of the drama. Dances and variety acts which are sometimes introduced between the films serve to increase the stimulation of the passions.

It must be Elevated

Since then the cinema is in reality a sort of object lesson which, for good or for evil, teaches the majority of men more effectively than abstract reasoning, it must be elevated to conformity with the aims of a Christian conscience and saved from depraving and demoralizing effects.

Everyone knows what damage is done to the soul by bad motion pictures. They are occasions of sin; they seduce young people along the ways of evil by glorifying the passions; they show life under a false light; they cloud ideals; they destroy pure love, respect for marriage, affection for the family. They are capable also of creating prejudices among individuals and misunderstandings among nations, among social classes, among entire races.

On the other hand, good motion pictures are capable of exercising a profoundly moral influence upon those who see them. In addition to affording recreation, they are able to arouse noble ideals of life, to communicate valuable conceptions, to impart a better knowledge of the history and the beauties of the Fatherland and of other countries, to present truth and virtue under attractive forms, to create, or at least to favour understanding among nations, social classes, and races, to champion the cause of justice, to give new life to the claims of virtue, and to contribute positively to the genesis of a just social order in the world.  (Pope Pius XI, Vigilanti Cura, June 29, 1936.)

There was no discussion of the harm done by the entertainment industry to souls in the spread of sin to be found in Oscar Andres Rodriguez Maradiaga's recent lectures as this would be, he believes, to engage in "moralism." This is why the Honduran apostate must speak of the harm that the entertainment industry does to "human rights," not to souls.

The ideology of "globalism" has been a key tool used by educators and textbook publishers around the world to propagate in behalf of a "new world order" that makes no place for Christ the King and His Catholic Church. Yet it is that the the sort of chimerical "equality" and "utopianism" that Oscar Andres Rodriguez Maradiaga believes is possible if what he thinks is the Catholic Church can produce "solidarity" among men to pursue "social justice" and end temporal "inequalities," which are part of the nature of things even in a well-ordered world according to the principles of Catholic teaching.

"Globalism" has been used in conjuction with explicit classroom instruction in matters of the Sixth and Ninth Commandments and feminism to break down the natural psychological resistance of children to that which they know inherently is inappropriate for them in order to transform them into carnal beasts who live according to an endless array of sense pleasures as their bellies become their gods and as they glory in their shamelessness. The perverse success of this form of "evangelization" has resulted in the depopulation of Europe and a radical change in the demographics of the United States of America as legitimate national sovereignty has been surrendered more and more to institutions of global governance that Joseph Ratzinger/Benedict XVI stated in Caritas in Veritate, July 7, 2009, were necessary for the right ordering of economic and financial institutions.

We are, of course, suffering in the world today as a direct result of the triumph of "liberty of conscience" and "liberty of religion" and state indifferentism to the true Faith that have been embraced and promoted by the counterfeit church of conciliarism even though our true popes warned us very specifically that the errors of Modernity would lead us into the abyss:

 

 

This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.

Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again? (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling.

And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests?" (Pope Pius IX, Quanta Cura, December 8, 1864.)(Pope Pius IX, Quanta Cura, December 8, 1864.)

"So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action." (Pope Leo XIII, Immortale Dei, November 1, 1885.)

The conciliar revolutionaries scoff at and reject these clear, prophetic warnings issued by three popes because they believe in a different religion, a different religion that requires them to look for "solutions" that are indeed quite chimerical and utopian, all of Oscar Andres Rodriguez Maradiaga's protestations to the contrary notwithstanding.

Undaunted by the teaching of the Catholic Church and unfazed by the anathemas that have been issued against their likes throughout the centuries, Jorge Mario Bergoglio and Oscar Andres Rodriguez Maradiaga are proceeding in their campaign to a "simpler," "original" church that never existed and that exists today only in the figments of their revolutionary imaginations, inspired as they are by Antichrist himself:

 

5. Return to a Church of the poor

There was a considerable group of Bishops who took this option to the heart of the council, very likely stimulated by the words pronounced by Pope John XXIII on September 11th, 1962: “Where the underdeveloped countries are concerned, the Church presents herself as she is. She wishes to be the Church of all, and especially the Church of the poor.”

The Council picked up in turn this profound doctrinal guidance: “Christ was sent by the Father ‘to bring good news to the poor […].’ Similarly, the Church encompasses with love all who are afflicted with human suffering and in the poor and afflicted sees the image of its poor and suffering Founder. It does all it can to relieve their need and in them it strives to serve Christ.” (LG 8)

It was the Latin American Episcopate who, especially in their Medellín and Puebla conferences, pushed forward this fundamental conciliar guideline: “The gross injustices in Latin America cannot leave the Latin American episcopate indifferent” (Iglesia y Liberación [Church and Liberation], Documentos Medellín, 14, I, 1); “The special mandate of the Lord to evangelize the poor should lead us to give actual preference to the poorest and the neediest sector, and to the ones that have been segregated for any reason” (Id., 14, III, 9). “Solidarity with the poor means making their problems and struggles ours, discussing them. This has to translate into denouncing injustice and oppression, into a Christian struggle against the intolerable situation often borne by the poor, into a willingness to dialogue with the groups responsible for that situation to make them understand their obligations”. (Id., 14, III, 10).

Certainly, this conciliar option made a good many Christians reconsider the curse of their own lives; it made many religious congregations review their rules and their ways of life; it brought about in much of the episcopate a spirit of reform, freedom, and prophecy; and in numerous places martyrdom flourished as a consequence of the commitment to liberation. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

Our Blessed Lord and Saviour Jesus Christ does indeed compassion on those who suffer from material poverty, and only the willfully blind with bladders puffed up with their own pride, to quote from Pope Gregory IX as cited by Pope Saint Pius X in Pascendi Dominci Gregis, September 8, 1907, can deny that the Catholic Church has from her infancy been concerned with providing for the needs of the poor, the widowed, the orphaned and the maimed. It was she, the spotless, virginal mystical spouse of her Divine Founder, Invisible Head and Mystical Bridegroom, who established institutions of mercy for the poor and the sick, institutions to educate the children of the poor and to provide a place of refuge to those battered with outbreaks of pestilential diseases and during times of warfare. Such mercy did not exist before her.

Indeed, there is only one kind of charity, Catholic charity, something that Pope Saint Pius X illustrated in plain terms in Notre Charge Apostolique, August 15, 1910:

 

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

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

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

Finally, at the root of all their fallacies on social questions, lie the false hopes of Sillonists on human dignity. According to them, Man will be a man truly worthy of the name only when he has acquired a strong, enlightened, and independent consciousness, able to do without a master, obeying only himself, and able to assume the most demanding responsibilities without faltering. Such are the big words by which human pride is exalted, like a dream carrying Man away without light, without guidance, and without help into the realm of illusion in which he will be destroyed by his errors and passions whilst awaiting the glorious day of his full consciousness. And that great day, when will it come? Unless human nature can be changed, which is not within the power of the Sillonists, will that day ever come? Did the Saints who brought human dignity to its highest point, possess that kind of dignity? And what of the lowly of this earth who are unable to raise so high but are content to plow their furrow modestly at the level where Providence placed them? They who are diligently discharging their duties with Christian humility, obedience, and patience, are they not also worthy of being called men? Will not Our Lord take them one day out of their obscurity and place them in heaven amongst the princes of His people? (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Additionally, of course, Our Lord, taught us in the Sermon on the Mount that it is those who are poor inspirit who are blessed. There are many Catholics over the course of time who have been able to amass wealth as a result of using the talents given to them honestly and industriously for the honor and glory of the Most Blessed Trinity who have been far more spiritually poor than many of those, perhaps even the bulk of those over time, of the materially poor who are forever grasping to achieve their life's singular goal: to have money and goods for the sake of having them, dreaming of little else day and night. Poverty of spirit means requires us to be detached from the things, people and places of this passing world as we are attached first and foremost to our First Cause and Last End, God Himself as He has revealed Himself to us through His true Church.

Jorge Mario Bergoglio and Oscar Andres Rodriguez Maradiaga are simply bereft of the Catholic Faith, which they must distort and misrepresent as tool of their satanic, Protestant-Judeo-Masonic revolution at the altar of human dignity and solidarity.

This Protestant and Judeo-Masonic revolution, tinged with a bit of Jean-Jacques Rousseau, is on full display in the next sections of Rodriguez Maradiaga's recent lectures:

 

5.1 Primacy of the last. The Church ought to proclaim and testify, as a criterion of sociopolitical organization and education, that all men are brothers; and that, if we are brothers, we must fight for establishing relations of equality and to eliminate their greatest obstacles: money and power. We have to establish as a priority that those majorities who suffer poverty and exclusion (the last) will be the first. If Jesus calls the poor ‘blessed’ is because he is assuring them that their situation is going to change, and consequently it is necessary to create a movement that can bring about such a thing, restoring dignity and hope to them. We have to give primacy to the last:

“The original Christianity faces the reign of money and power as means of domination and introduces a passion into history: that the last stop being the last, that behaviors are adopted and politics and economies are put into place to give them primacy, so a society can be built without first or last, or, at least, with less inequality between human beings called to be brothers.” (R. Díaz Salazar, La Izquierda y el cristianismo [Left and Christianity], Taurus, 1998, p354.).

Putting first the needs of the last means to create a collective will capable of doing so, as well as of stipulating policies and social behaviors based on solidarity, subsequently adopting common efforts and sacrifices. If a passion for the last becomes a mobilizing idea and moral force, we will then have the possibility of creating international politics of solidarity, of economic democracy, the assumption of evangelical poverty, attaining the creation of new social subjects, with a new set of anthropological values and a new purpose for both collective and personal life, all inspired in Christ and His Beatitudes. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

What a total corruption of Divine Revelation and of the history of the Catholic Church. What a complete surrender to the forces of the new world order.

Nothing in the above quoted passage has anything to do with the patrimony of the Catholic Church. Nothing.

Our Blessed Lord and Saviour Jesus Christ did not assure the materially poor that their situation would improve in this life. He taught that we are to bear whatever crosses we are asked to bear, doing so patiently and loving in reparation for our sins and those of the whole world as we seek first the Kingdom of God that is to be found only in His One, Holy, Catholic and Apostolic Church. Our Lord never assured the materially poor that they would be "better off" in this life. Indeed, He taught us the poor would be with us always, meaning that inequality in the distribution of the world's goods is to exist until the end of time so that we can show charity to them, not that their material situation would improve over time:

 

[6] But Jesus said: Let her alone, why do you molest her? She hath wrought a good work upon me. [7] For the poor you have always with you: and whensoever you will, you may do them good: but me you have not always. [8] She hath done what she could: she is come beforehand to anoint my body for burial. [9] Amen, I say to you, wheresoever this gospel shall be preached in the whole world, that also which she hath done, shall be told for a memorial of her. [10] And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them. (Mark 14: 6-10.)

We are not to be indifferent to the plight of the poor. We are also not to make idols out of them.

The inherent inequality between the rich and the poor in this world imposes obligations upon those who have been given more of this world's good to be charitable, a charity that cannot be coerced and that cannot be exercised by government-sponsored redistribution programs that use the confiscatory taxing power of the civil state to bankrupt the wealthy so that everyone will be "equally" poor and equally of the mercy of the politicians and bureaucrats who seek to deprive men of their legitimate liberties to augment their own powers and to substitute the laws of mere mortals for those found in the binding precepts of the Divine Positive Law and the Natural Law.

Saint Paulinas of Nola wrote of this inherent inequality that God Himself wills to exist:

 

"God almighty could have made all men equally rich in worldly goods from the very first day of birth, so rich that no one would be dependent upon another. But He did not do it in order to test the hearts of men. He created the poor to make merciful, He created the helpless to put the powerful on trial."

Holy Mother Church, not institutions of global governance and/or domestic statist bureaucracies, has always given charity to the poor to meet their temporal needs and, much more importantly, to seek to save their immortal souls, a salvation that the conciliar revolutionaries take for granted simply because the poor are poor.

Heresy.

The so-called "original Christianity" that Oscar Andres Rodriguez Maradiaga and his fellow liberation theologians use as their own straw men to slay repeatedly never existed.

Back to the Honduran apostate:

 

5.2. Detecting the causes of inequality. In accordance with this passion for the last, having the necessary sensitivity and judgment to be able to detect the causes and mechanisms in our world that produce the main problems of inequality and injustice, and the worst.

5.3. A Culture of Good Samaritans. Making our own the culture of the Good Samaritan before the neighbor in need; feeling as our own the pain of the oppressed, getting close to them, and freeing them. Without this commitment, all religiousness is false. As Paul said, “if I have not love, I am nothing” (1 Corinthians 13: 1-13). The Eurocentric democracies are taking everything from them: life, culture, dignity, and freedom. And, before those crucified peoples, there is no honest stand other than “taking them down from the cross,” because God is present in them. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

As noted throughout this particular commentary, inequality exists in the nature of things. To extent that any form of inequality is the result of man's injustice to his fellow man, we must remember what the conciliarists do not even consider for a nanosecond: that Original Sin is the remote cause and the Actual Sins of men are the proximate root causes of all problems in the world, both personal and social.

Moreover, what the Third World "liberation theologian" from Honduras does not realize is that the rise of Eurosocialism, not "Eurocentrism," by which he means to disparage the Christendom of the Middle Ages that he believes was "imposed" on Latin America after the arrival of Christopher Columbus and then the work of the Franciscan and Jesuit missionaries, is the specific result of the overthrow of the Social Reign of Christ the King and rise of the anti-Theistic, anti-Incarnational, religiously indifferentist, naturalist modern civil state of Judeo-Masonry that the conciliarists believe is a sign of "progress" in the world. It is this manifestation of the logical consequences of the overthrow of the Social Reign of Christ the King that we must denounce, not the "triumphalism" of the Middle Ages that supposedly "trapped Holy Mother Church "in the past."

Dr. George O'Brien wrote about the economic consequences of the Protestantism nearly one hundred years ago now:

 

The thesis we have endeavoured to present in this essay is, that the two great dominating schools of modern economic thought have a common origin. The capitalist school, which, basing its position on the unfettered right of the individual to do what he will with his own, demands the restriction of government interference in economic and social affairs within the narrowest  possible limits, and the socialist school, which, basing its position on the complete subordination of the individual to society, demands the socialization of all the means of production, if not all of wealth, face each other today as the only two solutions of the social question; they are bitterly hostile towards each other, and mutually intolerant and each is at the same weakened and provoked by the other. In one respect, and in one respect only, are they identical--they can both be shown to be the result of the Protestant Reformation.

We have seen the direct connection which exists between these modern schools of economic thought and their common ancestor. Capitalism found its roots in the intensely individualistic spirit of Protestantism, in the spread of anti-authoritative ideas from the realm of religion into the realm of political and social thought, and, above all, in the distinctive Calvinist doctrine of a successful and prosperous career being the outward and visible sign by which the regenerated might be known. Socialism, on the other hand, derived encouragement from the violations of established and prescriptive rights of which the Reformation afforded so many examples, from the growth of heretical sects tainted with Communism, and from the overthrow of the orthodox doctrine on original sin, which opened the way to the idea of the perfectibility of man through institutions. But, apart from these direct influences, there were others, indirect, but equally important. Both these great schools of economic thought are characterized by exaggerations and excesses; the one lays too great stress on the importance of the individual, and other on the importance of the community; they are both departures, in opposite directions, from the correct mean of reconciliation and of individual liberty with social solidarity. These excesses and exaggerations are the result of the free play of private judgment unguided by authority, and could not have occurred if Europe had continued to recognize an infallible central authority in ethical affairs.

The science of economics is the science of men's relations with one another in the domain of acquiring and disposing of wealth, and is, therefore, like political science in another sphere, a branch of the science of ethics. In the Middle Ages, man's ethical conduct, like his religious conduct, was under the supervision and guidance of a single authority, which claimed at the same time the right to define and to enforce its teaching. The machinery for enforcing the observance of medieval ethical teaching was of a singularly effective kind; pressure was brought to bear upon the conscience of the individual through the medium of compulsory periodical consultations with a trained moral adviser, who was empowered to enforce obedience to his advice by the most potent spiritual sanctions. In this way, the whole conduct of man in relation to his neighbours was placed under the immediate guidance of the universally received ethical preceptor, and a common standard of action was ensured throughout the Christian world in the all the affairs of life. All economic transactions in particular were subject to the jealous scrutiny of the individual's spiritual director; and such matters as sales, loans, and so on, were considered reprehensible and punishable if not conducted in accordance with the Christian standards of commutative justice.

The whole of this elaborate system for the preservation of justice in the affairs of everyday life was shattered by the Reformation. The right of private judgment, which had first been asserted in matters of faith, rapidly spread into moral matters, and the attack on the dogmatic infallibility of the Church left Europe without an authority to which it could appeal on moral questions. The new Protestant churches were utterly unable to supply this want. The principle of private judgment on which they rested deprived them of any right to be listened to whenever they attempted to dictate moral precepts to their members, and henceforth the moral behaviour of the individual became a matter to be regulated by the promptings of his own conscience, or by such philosophical systems of ethics as he happened to approve. The secular state endeavoured to ensure that dishonesty amounting to actual theft or fraud should be kept in check, but this was a poor and ineffective substitute for the powerful weapon of the confessional. Authority having once broken down, it was but a single step from Protestantism to rationalism; and the way was opened to the development of all sorts of erroneous systems of morality. (Dr. George O'Brien, An Essay on the Economic Effects of the Reformation.)

The false gospels of prosperity on the one hand and social work on the other both have the same source as Catholicism and Catholicism alone is the sole foundation of personal and social order, something that Pope Saint Pius X made clear in Notre Charge Apostolique, August 15, 1910:

 

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Oscar Andres Rodriguez Maradiaga believes that the mere reformation of social structures, unaccompanied by the reform of the lives of individual men effected by a cooperation with the graces won for them by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood on the wood of the Holy Cross and that flow into their hearts and souls through the loving hands of Our Lady, she who is the Mediatrix of All Graces, a contention that is the essence of Pelagianism:

 

A culture of compassion cannot develop, the pain of others cannot be taken on, nor we can implicate ourselves in the reality of the suffering if we do not act out of love, like the Good Samaritan.

Thanks to injustice, many human beings die of hunger or are slaughtered. The kindness of God, who is kind to all his creatures, has to manifest in the concrete transformation of an unjust world into a just one. Justice opposes contempt, violence, deceit, slavery, death. To the extent that we eliminate those, life will be just and human.

In practice, the hyperventilation of the economy has produced great amounts of money, fruit of the erosion of governmental regulation and a symptom of the failure of materialism. But, as a result, there is always a particular category of victim: “the poor.” Jesus of Nazareth made a warning that should be heeded by all the powers: civil and religious, democratic, monarchic, socialist, of any type: “You know that those who are considered the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave.” (Mark 10: 41; Matthew 20: 25). (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

Rodriguez Maradiaga's manipulation of the text of Our Lord's instruction to the Apostles not to lord it over others to include "religious" "powers" along with those of the civil powers is insidious as it is yet again to imply that Holy Mother Church has been too busy "lording it over others" in the "protection" of its hierarchical structures, which are, of course, simply part of her Divine Constitution, which he, Rodriguez Maradiaga, believes needs to be "changed" in favor of "something different" (see They Have Been Doing Something Different For Fifty-Five Years), and of "traditions" that both and his pal from Argentina believe have "imprisoned" what they think is the Catholic Church for far too long. Bergoglio himself has attempted this same manipulation of Sacred Scripture, especially with respect to the Parable of the Good Samaritan, many times  (see With Full Malice Aforethought, part two).

It is the intention of Jorge Mario Bergoglio and Oscar Andres Rodriguez Maradiaga to eliminate everything from the counterfeit church of conciliarism that is in the least bit evocative of the "self-imprisoned" church of "tradition" and hierarchy:

 

6. Returning to a profoundly humane Church that will establish a new relationship with the world

The Church could not continue posing as a reality facing the world, as a parallel “perfect society,” which pursued her own autonomous course, strengthening her walls against the errors and the influence of the world. This antithesis of centuries needed to be overcome.

The council intended to apply the renovation within the Church herself, because the Church was not the Gospel, nor was she a perfect follower of the Gospel; she was inhabited by men and women, who, same as everywhere else, and according to their limited, sinful condition, had established within her many customs, laws and structures that did not respond to the teachings or the practice of Jesus. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

Rodriguez Maradiaga believes that the Catholic Church was inhumane prior to the dawning of the false "pontificate" of Angelo Roncalli/John XXIII (see Two For The Price Of One, part one and Francis: The Latest In A Long Line Of Ecclesiastical Tyrants). He does not believe that she is a perfect society and that she as wrong to strengthen her walls against errors and the influence of the world. This all needs to be overcome.

To quote United States Representative Addison Graves "Joe" Wilson, Jr., (R-Texas), during President Barack Hussein Obama/Barry Soetoro's address on ObamaCare before a joint session of the United States Congress on September 9, 2009, "You lie!", Oscar Andres Rodriguez Maradiaga. You lie. You blaspheme God. You profane His Holy Church, she who is the holy, spotless, virginal mystical spouse of Christ the King, she who is a perfect society of her very Divinely founded nature.

The Catholic Church was "not the Gospel" and she was not a "perfect follower of the Gospel"?

Sinful men and women "established within her many customs, laws and structures that did not respond to teachings or the practice of Jesus"?

This is heresy and blasphemy all rolled together in one.

It is heretical to contend that Holy Mother Church is not a perfect society or that she does not have a mission to oppose error nor is equipped with the infallible protection of God the Holy Ghost to do so.

To seek separate "the Jesus of the Gospel" from His Holy Catholic Church over the centuries is to do the bidding of the devil himself, a bidding that has been done in the past by the likes of Martin Luther, Ulrich Zwingli, John Calvin, John Hus, John Wesley and countless others in the revolutionary ranks of Protestantism who served as trailblazing pioneers for the proto-Modernists of Pope Pius IX's time and full-fledged Modernism in the time of Pope Saint Pius X.

Here are some antidotes to these poisons, beginning with a section from Pope Pius XII's Mystici Corporis, June 29, 1943, that was cited in part one of this series six days ago now:

 

63. Hence, this word in its correct signification gives us to understand that the Church, a perfect society of its kind, is not made up of merely moral and juridical elements and principles. It is far superior to all other human societies; [117] it surpasses them as grace surpasses nature, as things immortal are above all those that perish. [118] Such human societies, and in the first place civil Society, are by no means to be despised or belittled, but the Church in its entirely is not found within this natural order, any more than the whole of man is encompassed within the organism of our mortal body. [119] Although the juridical principles, on which the Church rests and is established, derive from the divine constitution given to it by Christ and contribute to the attaining of its supernatural end, nevertheless that which lifts the Society of Christians far above the whole natural order is the Spirit of our Redeemer who penetrates and fills every part of the Church's being and is active within it until the end of time as the source of every grace and every gift and every miraculous power. just as our composite mortal body, although it is a marvelous work of the Creator, falls far short of the eminent dignity of our soul, so the social structure of the Christian community, though it proclaims the wisdom of its divine Architect, still remains something inferior when compared to the spiritual gifts which give it beauty and life, and to the divine source whence they flow.

64. From what We have thus far written and explained, Venerable Brethren, it is clear, We think, how grievously they err who arbitrarily claim that the Church is something hidden and invisible, as they also do who look upon her as a mere human institution possessing a certain disciplinary code and external ritual, but lacking power to communicate supernatural life. [120] On the contrary, as Christ, Head and Exemplar of the Church "is not complete, if only His visible human nature is considered. . ., or if only His divine, invisible nature. . ., but He is one through the union of both and one in both . . . so is it with His Mystical Body" [121] since the Word of God took unto Himself a human nature liable to sufferings, so that He might consecrate in His blood the visible Society founded by Him and "lead man back to things invisible under a visible rule." [122]

65. For this reason We deplore and condemn the pernicious error of those who dream of an imaginary Church, a kind of society that finds its origin and growth in charity, to which, somewhat contemptuously, they oppose another, which they call juridical. But this distinction which they introduce is false: for they fail to understand that the reason which led our Divine Redeemer to give to the community of man He founded the constitution of a Society, perfect of its kind and containing all the juridical and social elements -namely, that He might perpetuate on earth the saving work of Redemption [123] -- was also the reason why He willed it to be enriched with the heavenly gifts of the Paraclete. The Eternal Father indeed willed it to be the "kingdom of the Son of his predilection;" [124] but it was to be a real kingdom, in which all believers should make Him the entire offering of their intellect and will, [125] and humbly and obediently model themselves on Him, Who for our sake "was made obedient unto death." [126] There can, then, be no real opposition or conflict between the invisible mission of the Holy Spirit and the juridical commission of Ruler and Teacher received from Christ, since they mutually complement and perfect each other -- as do the body and soul in man -- and proceed from our one Redeemer who not only said as He breathed on the Apostles "Receive ye the Holy Spirit," [127] but also clearly commanded: "As the Father hath sent me, I also send you"; [128] and again: "He that heareth you heareth me." [129]

66. And if at times there appears in the Church something that indicates the weakness of our human nature, it should not be attributed to her juridical constitution, but rather to that regrettable inclination to evil found in each individual, which its Divine Founder permits even at times in the most exalted members of His Mystical Body, for the purpose of testing the virtue of the shepherds no less than of the flocks, and that all may increase the merit of their Christian faith. For, as We said above, Christ did not wish to exclude sinners from His Church; hence if some of her members are suffering from spiritual maladies, that is no reason why we should lessen our love for the Church, but rather a reason why we should increase our devotion to her members. Certainly the loving Mother is spotless in the Sacraments, by which she gives birth to and nourishes her children; in the faith which she has always preserved inviolate; in her sacred laws imposed on all; in the evangelical counsels which she recommends; in those heavenly gifts and extraordinary graces through which, with inexhaustible fecundity, [130] she generates hosts of martyrs, virgins and confessors. But it cannot be laid to her charge if some members fall, weak or wounded. In their name she prays to God daily: "Forgive us our trespasses"; and with the brave heart of a mother she applies herself at once to the work of nursing them back to spiritual health. When therefore we call the Body of Jesus Christ "mystical," the very meaning of the word conveys a solemn warning. It is a warning that echoes in these words of St. Leo: "Recognize, O Christian, your dignity, and being made a sharer of the divine nature go not back to your former worthlessness along the way of unseemly conduct. Keep in mind of what Head and of what Body you are a member." [131] (Pope Pius XII, Mystici Corporis, June 29, 1943.)

These firings, therefore, with all diligence and care having been formulated by us, we define that it be permitted to no one to bring forward, or to write, or to compose, or to think, or to teach a different faith. Whosoever shall presume to compose a different faith, or to propose, or teach, or hand to those wishing to be converted to the knowledge of the truth, from the Gentiles or Jews, or from any heresy, any different Creed; or to introduce a new voice or invention of speech to subvert these things which now have been determined by us, all these, if they be Bishops or clerics let them be deposed, the Bishops from the Episcopate, the clerics from the clergy; but if they be monks or laymen: let them be anathematized. (Constantinople III).

These and many other serious things, which at present would take too long to list, but which you know well, cause Our intense grief. It is not enough for Us to deplore these innumerable evils unless We strive to uproot them. We take refuge in your faith and call upon your concern for the salvation of the Catholic flock. Your singular prudence and diligent spirit give Us courage and console Us, afflicted as We are with so many trials. We must raise Our voice and attempt all things lest a wild boar from the woods should destroy the vineyard or wolves kill the flock. It is Our duty to lead the flock only to the food which is healthful. In these evil and dangerous times, the shepherds must never neglect their duty; they must never be so overcome by fear that they abandon the sheep. Let them never neglect the flock and become sluggish from idleness and apathy. Therefore, united in spirit, let us promote our common cause, or more truly the cause of God; let our vigilance be one and our effort united against the common enemies.

Indeed you will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning." Therefore may the unity which is built upon the See of Peter as on a sure foundation stand firm. May it be for all a wall and a security, a safe port, and a treasury of countless blessings. To check the audacity of those who attempt to infringe upon the rights of this Holy See or to sever the union of the churches with the See of Peter, instill in your people a zealous confidence in the papacy and sincere veneration for it. As St. Cyprian wrote: "He who abandons the See of Peter on which the Church was founded, falsely believes himself to be a part of the Church . . . .

But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.(Pope Gregory XVI, Mirari Vos, August 15, 1832.)

As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)

As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)

In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

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. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

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. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

No Catholic can in good conscience hide his head in the sand and say that this does not matter. It matters. Oscar Andres Rodriguez Maradiaga speaks the mind of the visceral Jorge Mario Bergoglio with clarity and boldness. Those who have been reading these articles for the past nearly eight months know that the false "pontiff" agrees with every jot and tittle of what his hand-chosen commissar said in Irving, Texas, and Miami, Florida, at the end of last month.

Pope Pius VIII, writing in Traditii Humiliati Nostrae, May 24, 1829, warned us of such men as the conciliar revolutionaries, including Jorge Mario Bergoglio and Oscar Andres Rodriguez Maradiaga:

 

3. Although God may console Us with you, We are nonetheless sad. This is due to the numberless errors and the teachings of perverse doctrines which, no longer secretly and clandestinely but openly and vigorously, attack the Catholic faith. You know how evil men have raised the standard of revolt against religion through philosophy (of which they proclaim themselves doctors) and through empty fallacies devised according to natural reason. In the first place, the Roman See is assailed and the bonds of unity are, every day, being severed. The authority of the Church is weakened and the protectors of things sacred are snatched away and held in contempt. The holy precepts are despised, the celebration of divine offices is ridiculed, and the worship of God is cursed by the sinner.[1] All things which concern religion are relegated to the fables of old women and the superstitions of priests. Truly lions have roared in Israel.[2] With tears We say: "Truly they have conspired against the Lord and against His Christ." Truly the impious have said: "Raze it, raze it down to its foundations."[3]

4. Among these heresies belongs that foul contrivance of the sophists of this age who do not admit any difference among the different professions of faith and who think that the portal of eternal salvation opens for all from any religion. They, therefore, label with the stigma of levity and stupidity those who, having abandoned the religion which they learned, embrace another of any kind, even Catholicism. This is certainly a monstrous impiety which assigns the same praise and the mark of the just and upright man to truth and to error, to virtue and to vice, to goodness and to turpitude. Indeed this deadly idea concerning the lack of difference among religions is refuted even by the light of natural reason. We are assured of this because the various religions do not often agree among themselves. If one is true, the other must be false; there can be no society of darkness with light. Against these experienced sophists the people must be taught that the profession of the Catholic faith is uniquely true, as the apostle proclaims: one Lord, one faith, one baptism.[4] Jerome used to say it this way: he who eats the lamb outside this house will perish as did those during the flood who were not with Noah in the ark.[5] Indeed, no other name than the name of Jesus is given to men, by which they may be saved.[6] He who believes shall be saved; he who does not believe shall be condemned.[7] (Pope Pius VIII, Traditii Humiliati Nostrae, May 24, 1829.)

Yet it is that Oscar Andres Rodriguez Maradiaga believes that the Catholic Church does not possess all supernatural truth in and of herself, that she is not the infallible repository and explicator of the Sacred Deposit of Faith, that needs to "learn" from an "encounter with the culture," themes that Jorge Mario Bergoglio himself has addressed at various time in his random manner at the Casa Santa Marta and elsewhere since Wednesday, March 13, 2013:

 

There are many texts where the council speaks of “building a bridge to the world,” of “wanting to engage in dialogue with it,” “of feeling solidarity with their history,” etc. The council opened with enormous sympathy to the world, to science, to progress, to human values, to the collaboration between science and faith, to respecting the autonomy of the creation and the rights of reason, of science, and of liberty.

I am pleased to repeat these words from Pope Paul VI: “We call upon those who term themselves modern humanists… to recognize our own new type of humanism: we, too, in fact, we more than any others, honor mankind.” (Paul VI, 7-XII-1965, No. 8).

“The Catholic Church in the 21st Century is a church of mission, an emerging church,” says George Weigel, American intellectual and author of the bestseller Witness to Hope, a detailed biography of John Paul II. From this truth, that the Church is in a state of mission, propelled by the new evangelization, we can draw three lines of action:

6.1 First: Presence of an open Church in constant dialogue:

The Church, bearer of the Gospel, knew that she could not close her doors to dialogue without annulling the truth that could spring forth from anywhere –since God Himself has generously planted it everywhere. The Church did not have a monopoly on truth anymore, nor could she pontificate on a thousand human matters, or hold stances denoting arrogance or superiority. Instead, she should go out into the common arena, plainly and humbly, and share in the common search for truth.

Dialogue should precede the mission, as a simple attitude of listening, to build on what is common, rather that to insist in what divides, and to count on the contribution of humanisms and of non-Christian religions, which will take us back to the foundation of any creed, any ideology. What is Christian has its substrata, first and foremost, in what is human. One cannot be a Christian without being a person first. And the person offers a structure and a panoply of traits and possibilities that are patrimony of no one in particular, but instead of humanity as a whole. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

We are Christians because we are baptized human beings, not because we have become a "person" first, which means that we have become a "person" who is shaped according to the precepts of the Modernist revolution.

Holy Mother Church has no "monopoly on truth anymore" or "hold stances denoting arrogance or superiority"?

These "stances" would include, but not be limited to, condemnations of religious liberty, separation of Church and State, false ecumenism and to dogmatic proclamations that speak in the absolute rather than accepting the alleged "limitations" of human speech to express the mind of the Divine Redeemer, which is why it is necessary to "search for truth" outside of Holy Mother Church. And lest those in the Motu communities shake their heads over this, let the record show that most of the supposed "strategic thinkers" within their ranks held their tongues and said nothing as Joseph Ratzinger/Benedict XVI spoke in exactly the same terms.

Here are two examples:

 

 

ROME, NOV. 17, 2011 (Zenit.org).- The search for truth is a journey that must be made united, says Benedict XVI, as he sent words of encouragement to a "Courtyard of the Gentiles" event held this week in Albania.

The Monday through Tuesday gathering was held in Tirana, and had the theme "Collaborators of the Truth."

The Holy Father referred to the event as a valuable occasion both of encounter and confrontation, to "walk together toward the truth."

The papal message was entrusted by his secretary of state, Cardinal Tarcisio Bertone, to Cardinal Gianfranco Ravasi, president of the Pontifical Council for Culture and promoter of the initiative.

At the beginning of this year, the Vatican launched the "Courtyard of the Gentiles," an initiative proposed by Benedict XVI in an address to the Roman Curia at the end of 2009.

It is a permanent Vatican structure to promote dialogue and encounter between believers and nonbelievers.

The courtyard of the Gentiles refers to a space in the ancient Temple of Jerusalem that was not reserved for the Jews, but rather was open to any person independent of his culture or religion. (Ratzinger Says Do This: Search for Truth in Unity.)

Hans Urs von Balthasar, the Pope writes, ‘was a theologian who put his work at the service of the Church,’ because he was convinced that theology is useful only within the context of Catholic practice. ‘I can testify that his life was an authentic search for truth," the Pope adds. Pope Benedict says that he hopes the 100th-anniversary observance will stimulate a revival of interest in the work of von Balthasar, recalling Henri de Lubac's claim that the Swiss theologian was "the most cultured man of our century.’ The Lateran University seminar is co-sponsored by Communio, the international theological journal that was founded by von Balthasar in cooperation with theologians such as Joseph Ratzinger (now Pope Benedict) and Angelo Scola (now the Patriarch of Venice). Participants in the weekend's discussions include Cardinal Scola, Cardinal James Stafford, and Cardinal Marc Ouellet.” (Catholic World News.com, October 7, 2005.)

No, there is no "space" between the current universal face of public apostasy and his predecessor as both have had to "search for truth" their entire lives while rejecting the simple truth that the Catholic Church alone has the totality of the truth of Divine Revelation, that she has always been and can never fail be faithful in the transmission of this truth, no matter what the likes of Oscar Andres Rodriguez Maradiaga may assert so arrogantly and so blasphemously to the contrary.

All that needs to be done here with this sickening displaying of humanism that was at the Modernist heart of Giovanni Montini/ Paul The Sick is to turn to Pope Leo XIII's Custodi di Quella Fede, December 8, 1892, once again:

 

Everyone should avoid familiarity or friendship with anyone suspected of belonging to masonry or to affiliated groups. Know them by their fruits and avoid them. Every familiarity should be avoided, not only with those impious libertines who openly promote the character of the sect, but also with those who hide under the mask of universal tolerance, respect for all religions, and the craving to reconcile the maxims of the Gospel with those of the revolution. These men seek to reconcile Christ and Belial, the Church of God and the state without God. (Pope Leo XIII, Custodi di Quella Fede, December 8, 1892.)

It is the counterfeit church of conciliarism that is the antithesis of Divine Revelation, not the Catholic Church.

Rodriguez Maradiaga concluded his remarks by distorting the whole purpose of Pope Leo XIII's Rerum Novarum, May 15, 1891:

 

 

6.2 Second: The New Evangelization

The Christian identity should be built on a par with what is truly human, as a ferment as well as a service, and that requires being present where the great human causes are being ventilated, even without publicity, without renown, with the barest visibility, but bearing the strength of testimony, of the commitment to action, of unconditional love. A hidden presence, like that of a fermenting agent.

This presence would be shared with all those who in one way or another carry inside their chests the fire of love, justice, and charity, and of the construction of human rights. We could call this presence political sainthood, as an anticipatory taste of eschatological plenitude.

Surely this presence was not going to rely on the full protection and power of the institution for having being created from the bottom up, from the ones who have been reduced to insignificance, and it would advance in the way of diaspora, in small groups or communities opening a new model of Christian living, where action would be more diluted, more infinitesimal, but testimonial and prophetic. Parishes are once again the main referent of Christian live, and groups, associations and movements are subordinate to them, but conglomerating in an active, complementary manner.

The missionary movement in the Church is the emergence of a deep undercurrent, brought forth 125 years ago by Pope Leo XIII and revitalized by the Vatican II Council, as well as by the authoritative interpretation of the Popes John Paul II and Benedict XVI. It points to a vision of hope in its mission of evangelization, amidst the challenges, conflicts and opportunities of the modern world. The mission is not new to the Church; instead, it is born with her, growing and developing along with her.

In contemporary pontifical magisterium, we have two significant benchmarks: John Paul II’s 1990 Encyclical Redemptoris Missio, and the apostolic letter Novo Millennio Ineunte, from the same pontiff, in 2001. “In Redemptoris Missio, the Pope teaches us that the Church is a mission. It is not that she has a mission, like she has other traits; she is herself a mission. Everything in the Church should be weighted and measured in regard to the mission of converting the world.”

And in Novo Millennio Ineunte, Blessed John Paul II challenges the Church at the end of the Great Jubilee of the year 2000, to leave behind the shallow waters of maintaining the institution and travel to the deep waters of evangelization. That is what Jesus tells his disciples in Chapter 12 of Luke, adding: “Duc in altum, put out into the deep.” [Luke 5: 4] This means that the Church will convert the world not by argument, but by example. There is no doubt that doctrinal argument is important, but people will be attracted by the humanity of Christians, those who live by the faith, who live in a human way, who irradiate the joy of living, the consistency in their behavior. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

Oscar Andres Rodriguez Maradiaga misrepresented Pope Leo XIII's Rerurm Novarum, which was not a call to revolution and noted very specifically the inherent inequalities that exist in the Order of Creation (Order of Nature) and in the Order of Redemption (Order of Grace), taking special care to discuss the social distinctions among the classes must be maintained, not overthrown, while employers and workers seek to cooperate with each other to their mutual benefit:

 

 

But the Church, with Jesus Christ as her Master and Guide, aims higher still. She lays down precepts yet more perfect, and tries to bind class to class in friendliness and good feeling. The things of earth cannot be understood or valued aright without taking into consideration the life to come, the life that will know no death. Exclude the idea of futurity, and forthwith the very notion of what is good and right would perish; nay, the whole scheme of the universe would become a dark and unfathomable mystery. The great truth which we learn from nature herself is also the grand Christian dogma on which religion rests as on its foundation -- that, when we have given up this present life, then shall we really begin to live. God has not created us for the perishable and transitory things of earth, but for things heavenly and everlasting; He has given us this world as a place of exile, and not as our abiding place. As for riches and the other things which men call good and desirable, whether we have them in abundance, or are lacking in them -- so far as eternal happiness is concerned -- it makes no difference; the only important thing is to use them aright. Jesus Christ, when He redeemed us with plentiful redemption, took not away the pains and sorrows which in such large proportion are woven together in the web of our mortal life. He transformed them into motives of virtue and occasions of merit; and no man can hope for eternal reward unless he follow in the blood-stained footprints of his Savior. "If we suffer with Him, we shall also reign with Him." Christ's labors and sufferings, accepted of His own free will, have marvelously sweetened all suffering and all labor. And not only by His example, but by His grace and by the hope held forth of everlasting recompense, has He made pain and grief more easy to endure; "for that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory."

Therefore, those whom fortune favors are warned that riches do not bring freedom from sorrow and are of no avail for eternal happiness, but rather are obstacles; that the rich should tremble at the threatenings of Jesus Christ -- threatenings so unwonted in the mouth of our Lord -- and that a most strict account must be given to the Supreme Judge for all we possess. The chief and most excellent rule for the right use of money is one the heathen philosophers hinted at, but which the Church has traced out clearly, and has not only made known to men's minds, but has impressed upon their lives. It rests on the principle that it is one thing to have a right to the possession of money and another to have a right to use money as one ills. Private ownership, as we have seen, is the natural right of man, and to exercise that right, especially as members of society, is not only lawful, but absolutely necessary. "It is lawful," says St. Thomas Aquinas, "for a man to hold private property; and it is also necessary for the carrying on of human existence.'' But if the question be asked: How must one's possessions be used? -- the Church replies without hesitation in he words of the same holy Doctor: "Man should not consider his material possessions as his own, but as common to all, so as to share them without hesitation when others are in need. Whence the apostle saith, 'Command the rich of this world . . to offer with no stint, to apportion largely'." True, no one is commanded to distribute to others that which is required for his own needs and those of his household; nor even to give away what is reasonably required to keep up becomingly his condition in life, "for no one ought to live other than becomingly." But, when what necessity demands has been supplied, and one's standing fairly taken thought for, it becomes a duty to give to the indigent out of what remains over. "Of that which remaineth, give alms." It is duty, not of justice (save in extreme cases), but of Christian charity -- a duty not enforced by human law. But the laws and judgments of men must yield place to the laws and judgments of Christ the true God, who in many ways urges on His followers the practice of almsgiving -- "It is more blessed to give than to receive"; and who will count a kindness done or refused to the poor as done or refused to Himself -- "As long as you did it to one of My least brethren you did it to Me. "To sum up, then, what has been said: Whoever has received from the divine bounty a large share of temporal blessings, whether they be external and material, or gifts of the mind, has received them for the purpose of using them for the perfecting of his own nature, and, at the same time, that he may employ them, as the steward of God's providence, for the benefit of others. "He that hath a talent," said St. Gregory the Great, "let him see that he hide it not; he that hath abundance, let him quicken himself to mercy and generosity; he that hath art and skill, let him do his best to share the use and the utility hereof with his neighbor."

As for those who possess not the gifts of fortune, they are taught by the Church that in God's sight poverty is no disgrace, and that there is nothing to be ashamed of in earning their bread by labor. This is enforced by what we see in Christ Himself, who, "whereas He was rich, for our sakes became poor''; and who, being the Son of God, and God Himself, chose to seem and to be considered the son of a carpenter -- nay, did not disdain to spend a great part of His life as a carpenter Himself. "Is not this the carpenter, the son of Mary?"

From contemplation of this divine Model, it is more easy to understand that the true worth and nobility of man lie in his moral qualities, that is, in virtue; that virtue is, moreover, the common inheritance of men, equally within the reach of high and low, rich and poor; and that virtue, and virtue alone, wherever found, will be followed by the rewards of everlasting happiness. Nay, God Himself seems to incline rather to those who suffer misfortune; for Jesus Christ calls the poor "blessed"; He lovingly invites those in labor and grief to come to Him for solace; and He displays the tenderest charity toward the lowly and the oppressed. These reflections cannot fail to keep down the pride of the well-to-do, and to give heart to the unfortunate; to move the former to be generous and the latter to be moderate in their desires. Thus, the separation which pride would set up tends to disappear, nor will it be difficult to make rich and poor join hands in friendly concord.

But, if Christian precepts prevail, the respective classes will not only be united in the bonds of friendship, but also in those of brotherly love. For they will understand and feel that all men are children of the same common Father, who is God; that all have alike the same last end, which is God Himself, who alone can make either men or angels absolutely and perfectly happy; that each and all are redeemed and made sons of God, by Jesus Christ, "the first-born among many brethren"; that the blessings of nature and the gifts of grace belong to the whole human race in common, and that from none except the unworthy is withheld the inheritance of the kingdom of Heaven. "If sons, heirs also; heirs indeed of God, and co-heirs with Christ." (Pope Leo XIII, Humanum Genus, May 15, 1891.)

This is alien to the minds of the Modernist revolutionaries, who make wholly gratuitous references to Rerurm Novarum in order to clothe their apostasies to a pope of the "past," whose writings condemning separation of Church and State and immoderate freedom of speech and of press and who condemned the false precepts of Americanism, replete with its own belief that a "new era" had arrived that served, as we know, as an important building block of conciliarism, they ignore entirely. This is called intellectual dishonesty.

Echoing Jorge Mario Bergoglio, Oscar Andres Rodriguez Maradiaga believes the "doctrinal," while "important," does not attract people to the Catholic Faith. It is "being human" that does so.

This is what Jorge Mario Bergoglio said on August 7, 2013, in a video message to his countrymen on the occasion of the Feast of Saint Cajetan:

 

 

Pope Francis said, "Do you need to convince the other to become Catholic? No, no, no! Go out and meet him, he is your brother. This is enough. Go out and help him and Jesus will do the rest.

 

 

"Your heart, when you encounter those in greater need, will start to grow and grow and grow," the pope said. "Encounters multiply our ability to love." (Francis the Insane Dreamer, Rebel and Miscreant joins pilgrims -- via video -- at Shrine of St. Cajetan.)

For the sake of time, both yours and mine, you can read the text of Francis The Insane Dreamer, Rebel And Miscreant for my commentary on this particular piece of apostasy, which is, of course a denial of the very nature of Holy Mother Church and of the work done by the Apostles, Fathers, Doctors, Martyrs, Confessors and Virgins for nearly two millennia now.

Rodriguez Maradiaga made advertence to another of Jorge Mario Bergoglio's misuse of the "new wine" in "new wineskins" teaching of Our Lord in the conclusion of his lectures:

 

7. CONCLUSION

We know that in the last few years, especially during the times of Pope Benedict XVI, much of the media commentary has generally expressed contempt, irony, and merciless criticism. There is evidence of a media “ambush” of the Catholic Church. The mass media have been so influential in their insidiousness that many Catholics have distanced themselves from the practice of their Christian faith, and have retreated emotionally from their own communities, parishes, and commitments.

After the papacy of Benedict XVI, a time that was virtuous and heroic, the person of Pope Francis has arrived. I do not find naively optimistic to say that we are in the beginning of a new and dynamic period in the history of Catholicism, where the Church will constitute a missionary movement for the conversion of culture, propitiating and multiplying the signs of growth, of great vigor and hope –like for instance the world youth days; the development of ecclesial movements; the grassroots communities; the young priests who are arising all over the world; the celebrants and delegates of the Word of God; the Lectio Divina; the new forms of consecrated life; the commitment of a very active laity in parishes that understand faith as a firebrand that should shine around; and so forth.

NEW WINE INTO NEW WINESKINS

On September 6th, during the daily Mass held in Santa Marta, Pope Francis reflected on two attitudes that a Christian should have in a wedding. Above all, “joy, because nuptials are a great celebration.” He explained that “the Christian is fundamentally joyful. For this reason, at the end of the Gospel, when they bring the wine, when he speaks of wine, it makes me think of the wedding at Cana – and for this reason Jesus works His miracle – this is why Our Lady, when she realized that there was no more wine… but if there is no wine there is no party ... imagining that the wedding feast might therefore end with the drinking of tea or juice: it would not do ... it is a feast, and Our Lady asks for the miracle. Such is the Christian life. The Christian life has this joyfulness of spirit, a joyfulness of heart.” (Cf. Zenit. 06.09.13)

Similarly, the Pope pointed out that there are moments of crucifixion, moments of pain, “but there is ever that profound peace of joy, because Christian life is lived as a celebration, like the nuptial union of Christ with the Church.”

The second attitude a Christian ought to adopt, we find in the Parable of the Marriage of the King’s Son. The Pope explained, “It occurs to us: ‘But, Father, how? These were found on street corners, and you ask of them a wedding garment? This is wrong... What does this mean? It is very simple! God asks only one thing of us in order that we gain admittance to the feast: our all. The Bridegroom is the most important. The Bridegroom fills all!”

Regarding the person of Jesus, Pope Francis has added that He is also the Head of the Body of the Church; He is the principle. And God gave to Him plenitude, totality, in order that, in Him, all things might be reconciled.

And the Pope has insisted that if the first attitude is celebration, the second is that of recognizing Him as the One. Furthermore, he has reminded us that we cannot serve two masters: one either serves God, or the world.

At the end, he spoke about the temptation of put the new wine into old wineskins: “The old wineskins cannot hold the new wine. This is the novelty of the Gospel. Jesus is the bridegroom, the bridegroom who weds the Church, the groom who loves the Church, who gives his life for the Church.” The new wine of Evangelization cannot be poured into old wineskins, and that is why the first and foremost thing is pastoral conversion; in other words, the spiritual renewal of all the People of God. The New Evangelization entails pastoral conversion first, and pastoral conversion means returning to Jesus.

And to conclude, the Pope reminds us that the mission of the Church is the mission of Jesus Himself. And to do the right thing, and to become authentic, all she has to do is return to Jesus (ibid).

Thank you very much. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

What this means, of course, is that the "old wineskin" of the "past" cannot hold the "new wine" of the present, more "enlightened," more "human" times. The "new evangelization," which revolves around propagating the false, heretical, blasphemous and sacrilegious synthetic faith of conciliarism, requires a "pastoral conversion," which means the elimination of everything to do with the past in order to "return" to a mythical, heretical view of Our Blessed Lord and Saviour Jesus Christ that makes of Him anything but what He revealed Himself to be: the very Redeemer of the human race Who desires us to be liberated from our sins by cooperating with the graces He won for us by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross.

In concrete terms, therefore, the "new wine" of conciliarism requires its own "wineskins" to hold the vintage of a vernacularized liturgy replete with rubrics and prayers, including the so-called "Eucharistic Prayers," that offend the Most Blessed Trinity and are sacramentally devoid of grace, and to hold the proliferation of the laity into the sanctuary during what is considered to be, albeit falsely, Holy Mass, and to hold the likes of "World Youth Day" and the "lay ecclesial movements (among them being Catholic" Charismatic Renewal, Opus Dei, Focolare, Cursillo, the Sant'Egidio Community, the Shalom Catholic Community, the Chemin Neuf Community, the International Community of Faith and Light, Regnum Christi, Communion and Liberation, the Emmanuel Community, the Seguimi Lay Group of Human-Christian Promotion, and, among many, many others, the Neocatechumenal Way) and to hold the "encounter" with the world wherein adherents of false religions and even atheists can play important roles in establishing a "civilization of love" in brotherhood and solidarity with the poor. Is it any wonder that a conciliar "archbishop," of Cuiaba, Brazil, Milton Antonio dos Santos, said on August 17, 2013, the Feast of Hyacinth (see Compare And Contrast) said that what he thinks is the Catholic Church and Freemasonry are strongly related (see Church & Masonry are strongly related)?

In other words, Oscar Andres Rodriguez Maradiaga ended his lectures as he began them: presenting an apologia in behalf of tearing down the old structures, the old "wineskins," if you will, to make way for the "progress" of conciliarism. This is nothing other than the work of Antichrist himself in the completion of final stages of the One World Ecumenical Church.

Pope Leo XIII, far from being a "visionary" of conciliarism, reiterated the simple Catholic truth that one who falls from the Faith in one thing falls from It in Its entirety. It is always necessary, therefore, to remind readers that it makes no difference what a putative "pope" attempts to define as true and binding ex cathedra. What matters is the fact that he believes in, that is, adheres to, even one proposition that has been condemned by the Catholic Church and is thus outside of her maternal bosom and incapable of holding ecclesiastical office within her legitimately. Why is it it so difficult comprehend the text of Paragraph Nine in Satis Cognitum, June 29, 1896?

 

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.)

 

Behold oceans of poison contained in Oscar Andres Rodriguez Maradiaga's recent lectures, oceans of poison in which can be found swimming quite merrily the false "pontiff" himself, Jorge Mario Bergoglio.

There is no wiggle room here at all.

If one even "privately" dissents from one article contained in the Catholic Faith while holding, however tenuously, to others, he has expelled himself from the bosom of Holy Mother Church by virtue of violating the Divine Positive Law.

Saint Francis de Sales had noted this same point over two hundred eighty years before Pope Leo XIII did in Satis Cognitum:

 

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.)

Saint Anthony Mary Claret, quoting from the life of Saint Mary Magdalene de Pazzi, included a passage that described her hatred of all heresies and the harm that they do to souls as they offend God so mightily:

 

"It would be difficult to find an apostolic man having a more ardent zeal for the salvation of souls than this saint. She took a lively and tender interest in the welfare of souls. It was her opinion that Our Lord was not loved at all if the whole world did not love Him. On hearing the progress that the Faith was making in her times in the Indies, she used to say that if she had been able to go through the whole world to save souls without endangering her vocation, she would have envied the little birds of the air their wings to fly over the whole earth. 'Oh, who will give me,' she used to say, 'to be able to go to the Indies to take those little Indian children and instruct them in our holy Faith, so that Jesus might be the sole owner of their souls, and that they might possess Jesus!" Then, talking of all infidels in general, she would say: 'If I were able, I would gather all those souls and join them to the body of our Holy Mother Church, who would purify them from their infidelities and regenerate them, making them her sons, who would clasp them to her loving heart, and nourish them with the milk of her Sacraments. Oh, how well would she nourish and feed them at her breast! Oh, if I were able to do this, with what pleasure would I not do it!'

"Considering the ruins and ravages done to souls by the spreading of obnoxious heresies, would exclaim: 'Ah, our souls must be like turtledoves, always mourning and lamenting the blindness of heretics.' And the thought that the faith of Catholics had been greatly cooled would make her cry out: 'Pour out in abundance, O Word, the grace of the living and ardent faith in the hearts of Thy faithful. Enkindle and inflame, O Lord, their faith in the furnace of Thy Heart, which is Infinite Love Itself, so that their faith may conform with their works and their works with their faith!' Another time, pleading for the conversion of sinners, she would speak to Our Lord with words of fire, [asking Him] not to listen to her, but to the pleadings of His Divine Blood.

"She wished to diffuse this ardent zeal for the salvation of souls among others, and so she used to say, times without number, to the nuns confided to her care, that they should always ask God for souls. 'Let us ask for as many souls as the number of steps we take in the convent, and as many as the number of words we chant in Divine Office,' was her constant petition to her companions. Her works were in proportion to the ardor of her affections, that is, inasmuch as was permitted in her capacity as nun. Proof of this may be furnished by the fact that the author of her life was able write 14 chapters filled with proofs and arguments of her zeal for souls. In these chapters were mentioned her disciplines, fasts, vigils, prolonged prayers, exhortations, corrections--absolutely nothing being omitted. She would practice the most rigid penance for entire months for the sake of some sinner whose conversion had been commended her." (As quoted by Saint Anthony Mary Claret in The Autobiography of Saint Anthony Mary Claret, republished by TAN Books and Publishers, 1985, pp. 74-75.)

These are the ever new wineskins, if you will, of the Catholic Faith that the conciliar revolutionaries have dared to consider "old," "outdated" and enslaving as they reaffirm everyone, Catholics and non-Catholics alike, of their salvation as long as they have a "preferential option for the poor" and reject all that is associated with the "Pharisaical" "past" of Catholic Church that "strayed" from the Gospel and made herself a "prisoner" of "man-made" "customs" and "rules."

We must have nothing to do with these apostates, being willing to suffer all manner of calumnies, including being hated and misunderstood by our closest relatives and friends for being faithful to the truth despite our own sinfulness and faults and failings. And we must never seek to defend ourselves against the calumnies that come our way, making own own the approach taken by Saint Anthony Mary Claret himself, who was the victim of many calumnies and much criticism and misunderstanding during his own lifetime:

 

Thus I have resolved never to excuse or defend myself when others censure, calumniate and persecute me, because I would be the loser before God and men. I realize this, because my calumniators and persecutors would make use of the truths and reasons I would bring forward in order to oppose me still further.

I believe that all my crosses come from God. Furthermore, God's will in my regard is that I suffer with patience and for the love of Him all pains of body and of soul, as well as those persecutions directed against my honor. It is my firm belief that I shall thus be doing what will be for the greater glory of God, for I shall then be suffering in silence, like Jesus, who died on the Cross abandoned by all.

To labor and to suffer for the one we love is the greatest proof of our love. (Saint Anthony Mary Claret, The Autobiography of Saint Anthony Mary Claret, republished by TAN Books and Publishers, 1985, p. 117.)

That is a pretty excellent resolution, wouldn't you say?

No, it is never easy to be hated and calumniated. However, everything does get revealed on the Last Day at the General Judgment of the living and the dead, and that is all that should be matter to us. We must be so detached from disordered self-love that we are able to bear every cross with love, joy and gratitude, recognizing that God Himself has sent us the crosses we must carry to show forth our love for Him as His consecrated slaves through the Sorrowful and Immaculate Heart of Mary.

We must suffer the difficulties of the present moment without complaint or any kind of murmuring.

Let us suffer well and with gratitude and with joy in this time of apostasy and betrayal as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart. Heaven awaits us if we walk our own little Via Dolorosa without complaint as we pray as many Rosaries each day as our state-in-life permits.

Isn't the possession of the glory of the Beatific Vision of God the Father, God the Son and God the Holy Ghost for all eternity in Heaven worth bearing with the sufferings of the present time?

Our Lady's Immaculate Heart will triumph. May we play some small part in helping to plant a few seeds for this triumph by our own daily fidelity to her Fatima Message, whose fulfillment will bring upon us the dawning of an era of peace wherein all men everywhere will exclaim during the Reign of Mary:

Viva Cristo Rey! Vivat Christus Rex!

Our Lady, Queen of All Saints, 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 Andrew the Apostle, 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.

Isn't it time to pray a Rosary now?