Commissar of Antichrist Speaks

Part Three

by Thomas A. Droleskey

Although the work of dealing with the likes of Oscar Andres Rodriguez Maradiaga is oppressive (there is no other word to describe it), the revolutionary program outlined with bold frankness by this Honduran apostate requires careful analysis and comment. As much has happened in the past four days since the second part of this series was posted, the commentary that follows on the remainder of "Cardinal" Rodriguez Maradiaga's revolutionary program will incorporate some empirical proofs from contemporary events to demonstrate that his program is not some kind of academic enterprise. This is for keeps. It is, as they say, for real.

Going Where Conciliar Revolutionaries Have Long Dreamed To Go

Essential to Oscar Andres Rodriguez Maradiaga's revolutionary program is the "de-Europeanization" of what he thinks is Catholic Church in order to "return to Jesus," meaning, of course, that the virginal, spotless mystical spouse of Our Blessed Lord and Saviour Jesus Christ, she who is guided infallibly on matters of Faith, Worship and Morals by the Third Person of the Most Blessed Trinity, had strayed from her Divine Founder, Invisible Head and Mystical Spouse. This is impossible. Yet it is that the conciliar revolutionaries believes that it is possible, which is why they have cast themselves outside of the bosom of Holy Mother Church into the outer darkness of apostasy as they lead themselves and others on a straight path to Hell.

Let Oscar Andres Rodriguez Maradiaga present the testimony in his own very well-chosen words:

Fifty years have passed since these ideas were first proclaimed. But, even today, the greatest challenge is to examine the mission of the Church to conform it to the mission of Jesus. For that reason we speak in Latin America of a “Continental Mission” on par with a “pastoral conversion;” the documents of the Conference of Bishops in Aparecida in May of 2007 assert that, to make the right choice, and to become authentic, the Church needs only to return to Jesus.

Nowadays, the Church finds herself facing a demanding change, the most profound change in her history since primeval times. From being a European Church, more or less culturally uniform, and hence monocentric, the Church is on her way to become a universal Church, with multiple cultural roots and, in this sense, culturally polycentric. The Vatican II Council can be understood as the manifested expression of this step at the institutional level ( Cf. Concilium, “Unidad y pluralidad: problemas y perspectivas de la inculturación” [Unity and Plurality: Problems and Perspectives of Inculturation] No. 224, July 1989.p. 91). Thus, it is symbolic indeed that the last three Popes have not been Italian the temptation of Europeanizing and Italianizing the Church has always been one tied to pretenses to power. Fortunately, things have changed.  (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

No believing, faithful member of the Catholic Church, no less one who believes himself to be a true and legitimate Successor of the Apostles, speaks in this way as to do so is speak of an imaginary "faith" that is but a projection of human minds onto the true God of Divine Revelation, the Most Blessed Trinity, and is thus nothing other than a form of paganism that is presented as being a faithful transmission of the "original" Christian message.

Our Blessed Lord and Saviour Jesus Christ gave Holy Mother Church the only "mission statement" that she has ever needed:

[16] And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. [17] And seeing him they adored: but some doubted. [18] And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. [19] Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. [20] Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. (Matthew 28: 16-20.)

Faithful to this Divine command, the Apostles spread out into the far corners of the known world, each of them save for Saint John the Evangelist suffering martyrdom at the hands of unbelievers, starting with the Jews, and the civil authorities who made themselves out to be "gods" or those who had been chosen by them to propagate and maintain a "religion" that was synonymous with their governance. The entirety of Europe had been Catholicized by the latter part of the First Millennium into the beginning of the Second Millennium, albeit that a number of Christians in the Balkans apostatized in the Eleventh Century rather than to die for the Faith at the hands of the Mohammedans and that much of Eastern Christendom was lost to the heresies of Photius and into the schismatic Orthodox Church.

The spread of the Faith into the Americas, including Oscar Andres Rodriguez Maradiaga's own Honduras, began with the explorations and discoveries of Christopher Columbus and was solidified by the miraculous image left by Our Lady upon Juan Diego's tilma atop Tepeyac Hill outside of Mexico City on December 12, 1531, that was seen for the first time when Fray Juan Zumarraga, then the Apostolic Administration of Mexico and soon to become its first Bishop, saw it as Juan Diego handed him the equally miraculous cluster of Castilian roses that he, Zumarraga, had demanded to authenticate the story that Juan Diego had told him. Over nine million indigenous people in the Americas, almost person for person the number of Catholics lost in Europe as a result of the Protestant Revolution, converted to the Faith thereafter, leaving the very pagan ways that the likes of Rodriguez Maradiaga and Jorge Mario Bergoglio have helped to revive in the name of a supposed "inculturation of the Gospel." The Immemorial Mass of Tradition at which these converted Indians worshiped was no impediment to the sanctification of souls, that is, unless one wants to contend that Saint Rose of Lima and Blessed Martin de Porres, whose feast was commemorated on Sunday, November 3, 2013, and Blessed John Masias, among millions of others, become holy in spite of it.

Pope Leo XIII summarized the spread of Christendom in his great encyclical letter on the Christian Constitution of States, Immortale Dei, November 1, 1885, explaining also that the Protestant Revolution and the Judeo-Masonic "Enlightenment," each of which helps to "inform" and "direct" the precepts and implementation of the conciliar revolutionary agenda, instituted a new order of things that was harmful, not beneficial, to men, both individually in their own lives and collectively in civil society:

21. There was once a time when States were governed by the philosophy of the Gospel. Then it was that the power and divine virtue of Christian wisdom had diffused itself throughout the laws, institutions, and morals of the people, permeating all ranks and relations of civil society. Then, too, the religion instituted by Jesus Christ, established firmly in befitting dignity, flourished everywhere, by the favor of princes and the legitimate protection of magistrates; and Church and State were happily united in concord and friendly interchange of good offices. The State, constituted in this wise, bore fruits important beyond all expectation, whose remembrance is still, and always will be, in renown, witnessed to as they are by countless proofs which can never be blotted out or ever obscured by any craft of any enemies. Christian Europe has subdued barbarous nations, and changed them from a savage to a civilized condition, from superstition to true worship. It victoriously rolled back the tide of Mohammedan conquest; retained the headship of civilization; stood forth in the front rank as the leader and teacher of all, in every branch of national culture; bestowed on the world the gift of true and many-sided liberty; and most wisely founded very numerous institutions for the solace of human suffering. And if we inquire how it was able to bring about so altered a condition of things, the answer is -- beyond all question, in large measure, through religion, under whose auspices so many great undertakings were set on foot, through whose aid they were brought to completion.

22. A similar state of things would certainly have continued had the agreement of the two powers been lasting. More important results even might have been justly looked for, had obedience waited upon the authority, teaching, and counsels of the Church, and had this submission been specially marked by greater and more unswerving loyalty. For that should be regarded in the light of an ever-changeless law which Ivo of Chartres wrote to Pope Paschal II: "When kingdom and priesthood are at one, in complete accord, the world is well ruled, and the Church flourishes, and brings forth abundant fruit. But when they are at variance, not only smaller interests prosper not, but even things of greatest moment fall into deplorable decay."

23. But that harmful and deplorable passion for innovation which was aroused in the sixteenth century threw first of all into confusion the Christian religion, and next, by natural sequence, invaded the precincts of philosophy, whence it spread amongst all classes of society. From this source, as from a fountain-head, burst forth all those later tenets of unbridled license which, in the midst of the terrible upheavals of the last century, were wildly conceived and boldly proclaimed as the principles and foundation of that new conception of law which was not merely previously unknown, but was at variance on many points with not only the Christian, but even the natural law. (Pope Leo XIII, Immortale Dei, November 1, 1883.)

Conciliar revolutionaries such as Oscar Andres Rodriguez Maradiaga and Jorge Mario Bergoglio have helped to return Catholics to a savage condition with false worship as they welcomed the Mohammedan conquest of Europe as a result of the de-population of the descendants of the Catholics of the Middle Ages by means of sterilization, the chemical and surgical execution of the innocent preborn, "euthanasia" and the medical industry's manufactured myth of "brain death" so as to engage in the harvesting of bodily members of living human beings for purposes of profit-making "organ donation." The conciliar revolutionaries have turned over Catholic churches to the Mohammedans, and Jean-Louis "Cardinal" Tauran, the President of the "Pontifical" Council for Inter-Religious Dialogue, even went so far six years ago as to "thank" the Mohammedans for "returning God to Europe" (Vatican thanks Muslims for returning God to Europe). Unbridled license, impurity and indecency abound in "inculturated" liturgies. This is a journey to the devil, not a "return" to Our Blessed Lord and Saviour Jesus Christ.

Particular mention should be made of the fact that the Oscar Andres Rodriguez Maradiaga-Jorge Mario Bergoglio revolutionary program, which is only bringing to the conciliar revolution to the ultimate end for which it was started to achieve, is identical to the "vision" for the liturgy and the conciliar church that was expressed by Roger "Cardinal" Mahony, the conciliar "archbishop" of Los Angeles, California, from September 5, 1985, to March 1, 2011, in his infamous "pastoral letter" of September 4, 1997, Gather Faithfully Together:

The liturgy not only can but must build on what is suitable in the culture of a people. In our Archdiocese we Catholics come from many cultures with many different gifts. The Lord has brought us all together and we are called to be fully Christ together. In population, we are predominately from Spanish-speaking cultures, with all their own diversity. But we embrace many Asian and Pacific Island cultures as well as the diversity various African and European cultures that have had their own development on this continent. And there is cultural richness within cultural richness.

This is a difficult challenge. Yes, we want liturgy with sounds and gestures that flow from the religious soul of a people, whether Vietnamese or Mexican, Native American or African American. Yet we have a Catholic soul. We are in need of witnessing to that soul, of being in assemblies where the vision of Paul comes alive, where the Vietnamese, the Mexican, Native American and African American stand side by side around the table singing one thanksgiving to God. And although that thanksgiving may have the rhythm of one particular culture, all will join with their hearts. Before we are anything else-- any sex, ethnicity, nationality or citizenship--we need to be the Body of Christ, sisters and brothers by our Baptism. Every one of us needs to know by heart some of the music, vocabulary, movement, and ways of thinking and feeling that are not of our background. The larger society we are part of has need of this witness. (Gather Faithfully Together.)

Mahony did, of course, build a $200 million monstrosity to give architectural"space," if you will, to his apostate views of Faith and Worship, and he sponsored the notorious "Los Angeles Religious Education Conference" (see Which religion is promoted at Catholic congress?) each year that featured one "dissident" speaker after another, much to the noble protests of those who still do not realize that even an illusion of a "real" fight on Mindanao is over, done with through, finished. The supposed dissidents that these well-meaning Catholics have opposed year in and year old are the ones who are being "faithful" to the "Holy Father," Jorge Mario Bergoglio, and his "vice pope," Oscar Andres Rodriguez Maradiaga. Men such as Richard Rohr  (see What Are Richard Rohr and CAC Up To and Fr Richard Rohr joins conversations on Evolutionary Christianity) and Roger Mahony are ones who are in full, active and conscious participation with "Rome" today. Can those who have "protested" up to now the Oscar-Jorge agenda as manifested in the United States of America say the same?

The "legal" justification for "inculturation of the Gospel" in the Protestant and Masonic Novus Ordo liturgical service is found in Paragraphs 395of the General Instruction to the Roman Missal:

395. Finally, if the participation of the faithful and their spiritual welfare requires variations and more thoroughgoing adaptations in order that the sacred celebration respond to the culture and traditions of the different peoples, then Bishops' Conferences may propose such to the Apostolic See in accordance with article 40 of the Constitution on the Sacred Liturgy for introduction with the latter's consent, especially in the case of peoples to whom the Gospel has been more recently proclaimed. The special norms given in the Instruction On the Roman Liturgy and Inculturation should be carefully observed.

Regarding procedures to be followed in this matter, the following should be followed:

In the first place, a detailed preliminary proposal should be set before the Apostolic See, so that, after the necessary faculty has been granted, the detailed working out of the individual points of adaptation may proceed.

Once these proposals have been duly approved by the Apostolic See, experiments should be carried out for specified periods and at specified places. If need be, once the period of experimentation is concluded, the Bishops' Conference shall decide upon pursuing the adaptations and shall propose a mature formulation of the matter to the Apostolic See for its decision. (Paragraph 395, General Instruction to the Roman Missal.)

Oscar Andres Rodriguez Maradiaga and Jorge Mario Bergoglio are simply doing what is within the "law" of the counterfeit church of conciliarism.

"Cardinal" Rodriguez Maradiaga elaborated on what "returning to Christ" means in "concrete" terms:

3. The challenges that this situation presents to us as Christians

The new thought of the Vatican II Council had been slowly brewing in the Christian conscience, and the time had come to articulate it clearly before the universal Church. The socio-ecclesial reality posited problems and questions, serious challenges to which the Council wanted to respond. I would like to point out the following ones:

3. 1.- Returning to Christ, the founding and fundamental rule of the Church

There is no possible reform of the Church without a return to Jesus. The Church only has a future and can only consider herself great by humbly trying to follow Jesus. To discern what constitutes abuse or infidelity within the Church we have no other measure but the Gospel. Many of the traditions established in the Church could lead her to a veritable self-imprisonment. The truth will set us free, humility will give us wings and will open new horizons for us.

If the Church seeks to follow Jesus, all she has to do is to continue telling the world what happened to Jesus, proclaiming His teachings and His life. Jesus was not a sovereign of this world, He was not rich, but instead He lived as a poor villager, He proclaimed his program –the Kingdom of God—and the great of this world (Roman Empire and Synagogue together) persecuted and eliminated Him. His sentence to die on the cross, outside the city, is the clearest evidence yet that He did not want to ingratiate himself with the powers of this world. Shattered by their power, He is the Suffering Servant, an image of innumerable other servants, defeated by the ones who rule and call themselves “lords;” but it was He, poor, silenced, and humiliated, who was designated by his Father as His Beloved Child and whom God Himself resurrected on the third day. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

This is Apostasy for Dummies.  

"The new thought of the Vatican II Council had been slowly brewing in the Christian conscience"?

The "new thought" of which Oscar Andres Rodriguez Maradiaga spoke on Friday, October 25, 2013, the Feast of Saints Chrysanthus and Daria, in Irving, Texas, and on Monday, October 28, 2013, the Feast of Saints Simon and Jude, in Miami, Florida, is called Modernism, which was condemned by Pope Saint Pius X in Pascendi Dominici Gregis, September 8, 1907.

Pope Saint Pius X specifically condemned the Modernist proposition that the Faith springs from the "consciousness," which is precisely what Rodriguez Maradiaga and Bergoglio believe. Bergoglio has done so in Lumen Fidei and on numerous occasions in the daily sessions of Ding Dong School Of Apostasy. Rodriguez Maradiaga laid it all out for public view in Irving, Texas, and Miami, Florida, even though they stand condemned by the following words of Pope Saint Pius X:

37. But it is not solely by objective arguments that the non-believer may be disposed to faith. There are also those that are subjective, and for this purpose the modernist apologists return to the doctrine of immanence. They endeavor, in fact, to persuade their non-believer that down in the very depths of his nature and his life lie hidden the need and the desire for some religion, and this not a religion of any kind, but the specific religion known as Catholicism, which, they say, is absolutely postulated by the perfect development of life. And here again We have grave reason to complain that there are Catholics who, while rejecting immanence as a doctrine, employ it as a method of apologetics, and who do this so imprudently that they seem to admit, not merely a capacity and a suitability for the supernatural, such as has at all times been emphasized, within due limits, by Catholic apologists, but that there is in human nature a true and rigorous need for the supernatural order. Truth to tell, it is only the moderate Modernists who make this appeal to an exigency for the Catholic religion. As for the others, who might he called integralists, they would show to the non-believer, as hidden in his being, the very germ which Christ Himself had in His consciousness, and which He transmitted to mankind. Such, Venerable Brethren, is a summary description of the apologetic method of the Modernists, in perfect harmony with their doctrines -- methods and doctrines replete with errors, made not for edification but for destruction, not for the making of Catholics but for the seduction of those who are Catholics into heresy; and tending to the utter subversion of all religion. (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

There is no "wiggle room" here for Rodriguez Maradiaga and Bergoglio.

Perhaps Maradiaga Rodriguez's most openly frank admission consisted in two sentences found in the passage of his text cited just above: "To discern what constitutes abuse or infidelity within the Church we have no other measure but the Gospel. Many of the traditions established in the Church could lead her to a veritable self-imprisonment. The truth will set us free, humility will give us wings and will open new horizons for us."

In other words, good readers, Oscar Andres Rodriguez Maradiaga is telling us that his friend, mentor and nominal superior, Jorge Mario Bergoglio, is proceeding with the "reform" of what they think is the Catholic Church without any regard for any of the Church's general councils, including those, such as the Third Council of Constantinople, the Council of Florence, the Council of Constance, especially the Council of Trent and the [First] Vatican Council, and anything taught at any time by our true popes prior to the death of Pope Pius XII on October 9, 1958. No fuss, no muss, no need for Joseph Ratzinger/Benedict XVI's philosophically absurd and dogmatically condemned "hermeneutic of continuity" to seek to reconcile the irreconcilable. No need for that now.

Oscar Andres Rodriguez Maradiaga is telling us very boldly that the "past" just does not matter. It is time for a "new beginning." What is in the "past" can lead to a "veritable self-imprisonment," which Bergoglio has said himself repeatedly and to the point of utter exhaustion, thus making it time to be "free" and "humble" to set out for the "new horizons" of apostasy.

It is by means of this "freedom" that Jorge Mario Bergoglio (I made a decision last week to refuse to refer him as "Francis" as to do so is to add further insult Saint Francis of Assisi) and his pal from Honduras, Oscar Andres Rodriguez Maradiaga, seeks to put the final capstone on the One World Ecumenical Church by means of "chucking" doctrine and papal condemnations of false ecumenism, to simply share "brotherhood" in a "church of communion." Others, such as Justin Welby of the Anglican sect and Patriarch Kirill of the heretical and schismatic Orthodox, have gotten the message and are willing to sign on the bottom line, something that will be discussed more fully in another commentary later this week, God willing and Our Lady interceding. (For the moment, though, you may see their burning desire for "communion" at Lay Anglican Justin Welby: no sacrifice too great to make for unity and "The Russians are coming.")

The Honduran apostate's capped section "3.1" of his lecture by seeking to revolutionize the Redemptive Act of Our Blessed Lord and Saviour on the wood of the Holy Cross by making it appear as though Our Lord was rejecting all kingly power as inherently unjust, including any such kingly power that might be exercise by Holy Mother Church in His Holy Name. This is one of the standard pieces of blasphemy to be found in "liberation theology." As we know, Our Divine Saviour fulfilled the will of His Co-Eternal and Co-Equal God the Father by going to His Crucifixion as silent as a lamb being led to the slaughter, as one thought to be a criminal although He is the Divine Judge of us all, thus fulfilling the words found in Chapter 53 of the Prophecy of Isaias.

Pope Pius XI, writing in Quas Primas, December 11, 1925, provides us with an antidote to Oscar Andres Rodriguez Maradiaga's fable that revolutionaries Our Blessed Lord and Saviour Jesus Christ's Redemptive Act by stripping Him and His Holy Church of all kingly power over men and their nations:

9. The testimony of the Prophets is even more abundant. That of Isaias is well known: "For a child is born to us and a son is given to us, and the government is upon his shoulder, and his name shall be called Wonderful, Counselor, God the mighty, the Father of the world to come, the Prince of Peace. His empire shall be multiplied, and there shall be no end of peace. He shall sit upon the throne of David and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever."[7] With Isaias the other Prophets are in agreement. So Jeremias foretells the "just seed" that shall rest from the house of David -- the Son of David that shall reign as king, "and shall be wise, and shall execute judgment and justice in the earth."[8] So, too, Daniel, who announces the kingdom that the God of heaven shall found, "that shall never be destroyed, and shall stand for ever."[9] And again he says: "I beheld, therefore, in the vision of the night, and, lo! one like the son of man came with the clouds of heaven. And he came even to the Ancient of days: and they presented him before him. And he gave him power and glory and a kingdom: and all peoples, tribes, and tongues shall serve him. His power is an everlasting power that shall not be taken away, and his kingdom shall not be destroyed."[10] The prophecy of Zachary concerning the merciful King "riding upon an ass and upon a colt the foal of an ass" entering Jerusalem as "the just and savior," amid the acclamations of the multitude,[11] was recognized as fulfilled by the holy evangelists themselves.

10. This same doctrine of the Kingship of Christ which we have found in the Old Testament is even more clearly taught and confirmed in the New. The Archangel, announcing to the Virgin that she should bear a Son, says that "the Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob for ever; and of his kingdom there shall be no end."[12]

11. Moreover, Christ himself speaks of his own kingly authority: in his last discourse, speaking of the rewards and punishments that will be the eternal lot of the just and the damned; in his reply to the Roman magistrate, who asked him publicly whether he were a king or not; after his resurrection, when giving to his Apostles the mission of teaching and baptizing all nations, he took the opportunity to call himself king,[13] confirming the title publicly,[14] and solemnly proclaimed that all power was given him in heaven and on earth.[15] These words can only be taken to indicate the greatness of his power, the infinite extent of his kingdom. What wonder, then, that he whom St. John calls the "prince of the kings of the earth"[16] appears in the Apostle's vision of the future as he who "hath on his garment and on his thigh written 'King of kings and Lord of lords!'."[17] It is Christ whom the Father "hath appointed heir of all things";[18] "for he must reign until at the end of the world he hath put all his enemies under the feet of God and the Father."[19]

12. It was surely right, then, in view of the common teaching of the sacred books, that the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among all men and all nations, should with every token of veneration salute her Author and Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she used these titles, giving expression with wonderful variety of language to one and the same concept, both in ancient psalmody and in the Sacramentaries. She uses them daily now in the prayers publicly offered to God, and in offering the Immaculate Victim. The perfect harmony of the Eastern liturgies with our own in this continual praise of Christ the King shows once more the truth of the axiom: Legem credendi lex statuit supplicandi. The rule of faith is indicated by the law of our worship.

13. The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature."[20] His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: "You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled."[21] We are no longer our own property, for Christ has purchased us "with a great price";[22] our very bodies are the "members of Christ."[23]

14. Let Us explain briefly the nature and meaning of this lordship of Christ. It consists, We need scarcely say, in a threefold power which is essential to lordship. This is sufficiently clear from the scriptural testimony already adduced concerning the universal dominion of our Redeemer, and moreover it is a dogma of faith that Jesus Christ was given to man, not only as our Redeemer, but also as a law-giver, to whom obedience is due.[24] Not only do the gospels tell us that he made laws, but they present him to us in the act of making them. Those who keep them show their love for their Divine Master, and he promises that they shall remain in his love.[25] He claimed judicial power as received from his Father, when the Jews accused him of breaking the Sabbath by the miraculous cure of a sick man. "For neither doth the Father judge any man; but hath given all judgment to the Son."[26] In this power is included the right of rewarding and punishing all men living, for this right is inseparable from that of judging. Executive power, too, belongs to Christ, for all must obey his commands; none may escape them, nor the sanctions he has imposed.

15. This kingdom is spiritual and is concerned with spiritual things. That this is so the above quotations from Scripture amply prove, and Christ by his own action confirms it. On many occasions, when the Jews and even the Apostles wrongly supposed that the Messiah would restore the liberties and the kingdom of Israel, he repelled and denied such a suggestion. When the populace thronged around him in admiration and would have acclaimed him King, he shrank from the honor and sought safety in flight. Before the Roman magistrate he declared that his kingdom was not of this world. The gospels present this kingdom as one which men prepare to enter by penance, and cannot actually enter except by faith and by baptism, which, though an external rite, signifies and produces an interior regeneration. This kingdom is opposed to none other than to that of Satan and to the power of darkness. It demands of its subjects a spirit of detachment from riches and earthly things, and a spirit of gentleness. They must hunger and thirst after justice, and more than this, they must deny themselves and carry the cross.

16. Christ as our Redeemer purchased the Church at the price of his own blood; as priest he offered himself, and continues to offer himself as a victim for our sins. Is it not evident, then, that his kingly dignity partakes in a manner of both these offices?

17. It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since, by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nevertheless, during his life on earth he refrained from the exercise of such authority, and although he himself disdained to possess or to care for earthly goods, he did not, nor does he today, interfere with those who possess them. Non eripit mortalia qui regna dat caelestia.[27]  (Pope Pius XI, Quas Primas, December 11, 1925.)

The conciliar revolutionaries believe in a "different Jesus" and a different "church" than taught by Holy Mother Church from time immemorial without a shadow of change or alteration. This is why they must start "anew," and Oscar Andres Rodriguez Maradiaga has done us the inestimable favor of telling that this is what they are doing, something that should be an end to "conservative" Catholic efforts to defend the "Second" Vatican Council and its aftermath as part of the "unbroken tradition" of the Catholic Church when it is a wholesale revolution that seeks to "return to the Gospel," which means that the spotless, virginal bride of Our Blessed Lord and Saviour Jesus Christ has strayed from the Gospel for many centuries, perhaps even for most of her existence. Moreover, these "conservatives" have to reckon with the fact that a "return to the Gospel" also means a rejection of Apostolic or Sacred Tradition as a means of Divine Revelation. Nothing matters except what they, the revolutionaries want to project onto Our Lord's Gospel, something that the "conservatives" have been fighting in the trenches for decades now. The war is over. They have lost. Will they recognize that this is so? Probably not, and that is how Antichrist works.

Having laid the foundation for a "new church," Oscar Andres Rodriguez Maradiaga went so far as to embrace what he called "dissent" in the name of "freedom" as an integral part of "starting anew:"

3.2. With the New Evangelization we restart (start anew) from the beginning: we once more become the Church as proclaimer, servant, and Samaritan.

“The Church receives the mission to proclaim and to spread among all peoples the Kingdom of Christ and of God” (LG 5). If the Church has a mission at all, it is to manifest the deeds of Jesus. The Church has never been her own goal. Salvation comes from Jesus, not from the Church. The Church is mediation; it is not an end in herself or of herself. She has never served a different Lord. That is the reason why Pope Francis is telling us that we have to reach out to the removed; we have to reach out to the periphery of the world, to the new missionary frontiers of the contemporary world.

The calling of the Church, in the likeness of Jesus, is to proclaim the Kingdom of God. Even Christ himself did not proclaim or preach Himself, but the Kingdom. The Church, as His disciple and His servant, ought to do the same. Her calling is to serve, not to rule: “Servant of Humanity,” called her Pope Paul VI. She must do this service living in the world, herself a part of the world and in solidarity with it, because “the world is the only subject that interests God.”

And there the Church, in humble company, helps making life intelligible and dignified, making it a community of equals, without castes or classes; without rich or poor; without impositions or anathemas. Her foremost goal is to care for the penultimate (hunger, housing, clothing, shoes, health, education…) to be then able to care for the ultimate, those problems that rob us of sleep after work (our finiteness, our solitude before death, the meaning of life, pain, and evil…). The answer the Church gives to the “penultimate” will entitle her to speak about the “ultimate.” For that reason, the Church must show herself as a Samaritan on earth –so she can some day partake of the eternal goods.

For this task of mission and testimony, the Church should always come equipped with faith and a spirit of service to humanity. Too many times she gives the impression of having too much certitude and too little doubt, freedom, dissension or dialogue. No more excommunicating the world, then, or trying to solve the world’s problems by returning to authoritarianism, rigidity and moralism, but instead keeping always the message of Jesus as her sole source of inspiration. (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

So much for the Act of Faith that we should pray each day as part of our morning prayers:

O my God, I firmly believe that Thou art one God, in three Divine Persons, Father, Son and Holy Ghost: I believe that Thy Divine Son became Man, and died for our sins, and that He will come to judge the living and the dead.  I believe these and all the truths which the Holy Catholic Church teaches, because Thou hast revealed them, Who canst neither deceive nor be deceived.  Amen. (The Act of Faith.)

The Fathers of the [First] Vatican Council decreed as follows concerning the certitude and immutability of Catholic belief:

13. For the doctrine of the faith which God has revealed is put forward not as some philosophical discovery capable of being perfected by human intelligence, but as a divine deposit committed to the spouse of Christ to be faithfully protected and infallibly promulgated.

14. Hence, too, that meaning of the sacred dogmas is ever to be maintained which has once been declared by Holy mother Church, and there must never be any abandonment of this sense under the pretext or in the name of a more profound understanding.

May understanding, knowledge and wisdom increase as ages and centuries roll along, and greatly and vigorously flourish, in each and all, in the individual and the whole Church: but this only in its own proper kind, that is to say, in the same doctrine, the same sense, and the same understanding [36]. (Pope Pius IX, Vatican Council, April 24, 1870.)

The foremost goal of the Catholic Church, outside of which there is no salvation and without which there can be no true social order, is to "care for the penultimate"? No. The first law of the Church is the salvation of souls.

Oscar Andres Rodríguez Maradiaga's and Jorge Mario Bergoglio's false church is, among many other things, the living, breathing embodiment of the ethos of The Sillon, whose own desire for "humanitarian" work was condemned as follows by Pope Saint Pius X in Notre Charge Apostolique, August 15, 1910:

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Could Pope Saint Pius X have been wrong?

Consider these words of Pope Pius XII, contained in Humani Generis, August 12, 1950, that explains the binding nature of a papal encyclical letter:

20. Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority, of which it is true to say: "He who heareth you, heareth me";[3] and generally what is expounded and inculcated in Encyclical Letters already for other reasons appertains to Catholic doctrine. But if the Supreme Pontiffs in their official documents purposely pass judgment on a matter up to that time under dispute, it is obvious that that matter, according to the mind and will of the same Pontiffs, cannot be any longer considered a question open to discussion among theologians. (Pope Pius XII, Humani Generis, August 12, 1950.)

What was that I was saying about the Los Angeles Religious Education Conference and Richard Rohr? Let those who have eyes see the brutal truth and come to recognize that we are indeed in the midst of the Great Apostasy.

Too much rigidity and authoritarianism? Too much moralism?

The Fathers and the Doctors of Holy Mother Church thus taught in vain. Holy Mother Church has been wrong for nearly twenty centuries. These are the inexorable conclusions that must follow in the wake of the "intellectual muscle" that Oscar Andres Rodriguez Maradiaga provided to buttress the visceral, "random" comments made so repeatedly by the penultimate demagogue and self-seeker, Jorge Mario Bergoglio. Demagogue and self-seekers such as Alfred Charles Sharpton, Jr., have nothing on these guys. Nothing at all.

The last part of the Honduran apostate's recent remarks rejects Holy Mother Church as a hierarchy that is reflective of the God's hierarchy over us, His rational creatures, by stressing a "coexistence" between what he called the "presbyterate" and the laity, claiming that each have a "common activity for the building up of the Body of Christ," which he told we have seen just above consists in rendering humanitarian service to others:

3.3 Returning to the Church as “communion”

In other words, making equality among the members of the Church a reality, because the People of God is one, “sharing a common dignity as members from their regeneration in Christ, having the same filial grace and the same vocation to perfection; possessing in common one salvation, one hope and one undivided charity. There is, therefore, in Christ and in the Church no inequality on the basis of race or nationality, social condition or sex, because “there is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all ‘one’ in Christ Jesus (Galatians 3: 28 gr.; Colossians 3: 11).” (LG 32) “All share a true equality with regard to the dignity and to the activity common to all the faithful for the building up of the Body of Christ.” (LG 32)

The communion of the Church is vital for her to be able to acquire credibility in today’s society. But this is not mere democratization; it is working to achieve an authentic coexistence as brothers and equals. And this goal certainly cannot be attained through a hierarchic mindset, understanding the Ministerial Order as a superior presbyterium, privileged and exclusive, in the way that it appeared to be configured, with absolute power concentrated at the apex and delegated down to the rest of the tiers of the hierarchy.

To undertake this journey, one has to go back to the life of Jesus, who, despite being a layman, caused “a change in the priesthood” (Hebrews 7: 12). Jesus’ entire life was a priestly life, in the sense that He became a man, was poor, fought for justice, criticized the vices of power, identified Himself with the most oppressed and defended them, treated women without discrimination, clashed with the ones who had a different image of God and of religion, and was forced by His own faithfulness to be prosecuted and to die crucified outside the city. This original priesthood of Jesus is the one that has to be continued in history. Offering Himself on the Cross gives Christ the power so “many believed in Him” (John 8: 27 30), because it was evident that everyone would look “on him whom they have pierced” (Zechariah 12: 10-11). If the Church wants to stay faithful, she must also continue purifying herself through the martyrdom and the sanctity of the faithful.

Consequently, this is what Vatican II teaches: “The baptized… are consecrated as… a holy priesthood” (LG 10). As the Apostle Paul teaches, there is a diversity of functions within the Church, but none of them translates into rank, superiority or domination. All are brothers and sisters, and, as a consequence, equal.

Vatican II does not make the foundations of the Church into a polarizing outline of two extremes, “clergy-laity,” thus robbing the Christian assembly of their own protagonism, participation and responsibility. A presbyter is, above all, a “minister of the Word,” who must communicate to all the life that emanates from Christ, and for that reason devotes himself primarily to the altar and to the celebration of the sacraments. No one can replace him in this regard. But the field of laity offers plenty of spaces, alternatives and scenarios where he still does not make his presence felt in an incisive, decisive and courageous manner. Certainly the Church is more than a democracy, since the religious experience of faith allows her to open herself to a dialogue in pluralism and to share in action the great common causes of life and of the whole being of the universe.  (The Council's "Unfinished Business," The Church's "Return to Jesus"... and Dreams of "The Next Pope" – A Southern Weekend with Francis' "Discovery Channel".)

It is sickening beyond words to see a man who believes himself, albeit falsely, to be a Prince of the Catholic Church, speak of the Second Person of the Most Blessed Trinity made Man in Our Lady's Virginal and Immaculate Womb by the power of the Third Person of the Most Blessed Trinity, God the Holy Ghost, in such blasphemous terms.

Our Lord, the Invisible Chief Priest and Unbloody Victim of every true offering of Holy Mass, is reduced to a "layman" even though He took upon Himself a mission to preach that had been given Him by His Co-Eternal and Co-Equal God the Father to reveal Himself as the Divine Messias and to prepare men to convert their lives, preparing tangible, visible miracles for three years as He did so, to prepare men for the redemption He would win for them by paying back in His Sacred Humanity what was owed to Him in His Infinity as God, namely, the debt of human sin. He created a Catholic Church, complete in and of herself with a visible hierarchy, to teach, sanctify, govern and discipline her children. He was not a social worker. He was not a revolutionary activist. He revealed Himself to be God in the very Flesh as He taught us to deny self and to quit our sins.

A conciliar "presbyter's" first task might be as "minister of the Word." A Catholic priest, though, is a sacerdos, one who offers sacrifice, in this case the unbloody perpetuation or re-presentation of Our Lord's One Sacrifice to God the Father on the wood of the Holy Cross in atonement for our sins.

The hierarchical nature of the Church, starting with the power of the Roman Pontiff himself, that is so disparaged by Oscar Andres Rodriguez Maradiaga and Jorge Mario Bergoglio is part of her very Divine Constitution. For these despicable little men to be correct, of course, God the Holy Ghost must have failed Pope Pius IX and the Fathers of the [First] Vatican Council when they declared:

9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema. (Pope Pius IX, Vatican Council, July 18, 1870.)

Permit me to reprise once again Pope Saint Pius X's description of hideous men such as the Honduran and Argentine apostates:

We know only too well the dark workshops in which are elaborated these mischievous doctrines which ought not to seduce clear-thinking minds. The leaders of the Sillon have not been able to guard against these doctrines. The exaltation of their sentiments, the undiscriminating good-will of their hearts, their philosophical mysticism, mixed with a measure of illuminism, have carried them away towards another Gospel which they thought was the true Gospel of Our Savior. To such an extent that they speak of Our Lord Jesus Christ with a familiarity supremely disrespectful, and that - their ideal being akin to that of the Revolution - they fear not to draw between the Gospel and the Revolution blasphemous comparisons for which the excuse cannot be made that they are due to some confused and over-hasty composition.

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one's personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Pope Saint Pius X also explained that the true friends of the people are not the revolutionaries, but the traditionalists, that hated species of people held in such contempt by Jorge Mario Bergoglio and Oscar Andres Rodriguez Maradiaga:

However, let not these priests be misled, in the maze of current opinions, by the miracles of a false Democracy. Let them not borrow from the Rhetoric of the worst enemies of the Church and of the people, the high-flown phrases, full of promises; which are as high-sounding as unattainable. Let them be convinced that the social question and social science did not arise only yesterday; that the Church and the State, at all times and in happy concert, have raised up fruitful organizations to this end; that the Church, which has never betrayed the happiness of the people by consenting to dubious alliances, does not have to free herself from the past; that all that is needed is to take up again, with the help of the true workers for a social restoration, the organisms which the Revolution shattered, and to adapt them, in the same Christian spirit that inspired them, to the new environment arising from the material development of today’s society. Indeed, the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

And on that note, readers, I will leave you in order to familiarize myself with the horizontal object known as a bed.

We can only continue to pray, therefore, to Our Lady as the consecrated slaves of her Divine Son, Our Blessed Lord and Saviour Jesus Christ through her Sorrowful and Immaculate Heart, that the day of the triumph of that Immaculate Heart as the fruit of the fulfillment of her Fatima Message will come sooner rather than later. And may each Rosary we pray help to make reparation for our sins and those of the whole world so that we will be better able to help plant a few seeds for this triumph as reject conciliarism out of hand, refusing to stand atop the Kremlin Wall with the Bolsheviks who now occupy Vatican Hill. These Bolsheviks are not Catholics. They are apostates, and we must have nothing to do with them other than to pray for their conversion back to the Catholic Church before they die.

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?