Forever Preserving False "Traditions"

by Thomas A. Droleskey

The conciliar revolutionaries are not only intent in creating "new" traditions that come from Hell and to preserve them with the brute force of their irons, castigating all those who oppose them and their apostasies, blasphemies and sacrileges as "rigid" and "disobedient."

No, the conciliar revolutionaries have sought relentlessly to preserve and reaffirm the false "traditions" of one non-Catholic "religion" after another.

Such has been the case in the last thirty-nine months since the issuance of Anglicanorum Coetibus on November 4, 2009, as various conciliar authorities, staring with Joseph Ratzinger/Benedict XVI and including a veritable cast of characters from the Occupy Vatican Movement's central casting department (Walter Kasper, William Levada, Kurt Koch, et al.) have lauded the transfer of "Anglo-Catholics" from the false and heretical Anglican sect to another deck on board the S.S. One World Ecumenical Church.

The very text of Anglicanorum Coetibus reeks of apostasy as it gave permission to "Anglo-Catholics" to use their "liturgical books" and "traditions" that were condemned as heretical by Pope Saint Pius V in Regnans in Excelsis, March 5, 1570. Here is a little review:

 

1.1) Unlike the Orthodox, who have sacramental rites that developed under the inspiration of the Third Person of the Most Blessed Trinity, God the Holy Ghost, when the Eastern churches were united to the Catholic Church, the "traditions" of Anglicanism are man-made and were meant to be a publicly manifest rejection of Catholicism, which is why so many scores of thousands of Catholics were willing to suffer the most cruel tortures and inhumane executions to bear their own visible, tangible rejection of those man-made "traditions."

1.2) The passage of time does not confer legitimacy on that which has its very origins from the devil in a rejection of the Catholic Faith and the authority of the Catholic Church. Has the passage of time conferred legitimacy on the "Anglican Book of Common Prayer"? If not, then why should it receive "protection"  in the counterfeit church of concilairism that presents itself to the world as the Catholic Church?

1.3) Pope Saint Pius V declared the books of Anglican liturgy to be heretical:

 

Prohibiting with a strong hand the use of the true religion, which after its earlier overthrow by Henry VIII (a deserter therefrom) Mary, the lawful queen of famous memory, had with the help of this See restored, she has followed and embraced the errors of the heretics. She has removed the royal Council, composed of the nobility of England, and has filled it with obscure men, being heretics; oppressed the followers of the Catholic faith; instituted false preachers and ministers of impiety; abolished the sacrifice of the mass, prayers, fasts, choice of meats, celibacy, and Catholic ceremonies; and has ordered that books of manifestly heretical content be propounded to the whole realm and that impious rites and institutions after the rule of Calvin, entertained and observed by herself, be also observed by her subjects. She has dared to eject bishops, rectors of churches and other Catholic priests from their churches and benefices, to bestow these and other things ecclesiastical upon heretics, and to determine spiritual causes; has forbidden the prelates, clergy and people to acknowledge the Church of Rome or obey its precepts and canonical sanctions; has forced most of them to come to terms with her wicked laws, to abjure the authority and obedience of the pope of Rome, and to accept her, on oath, as their only lady in matters temporal and spiritual; has imposed penalties and punishments on those who would not agree to this and has exacted then of those who persevered in the unity of the faith and the aforesaid obedience; has thrown the Catholic prelates and parsons into prison where many, worn out by long languishing and sorrow, have miserably ended their lives. All these matter and manifest and notorious among all the nations; they are so well proven by the weighty witness of many men that there remains no place for excuse, defense or evasion. (Regnans in Excelsis, the decree issued by Pope Saint Pius V on March 5, 1570, excommunicating Queen Elizabeth I.)

How has the passage of time corrected the heretical content of the Anglican Book of Common Prayer (which is a replacement for the four parts of the liturgy used in the Catholic Church: the Breviary, the Missal, the Pontifical, and the Ritual)? Obviously, Joseph Ratzinger/Benedict XVI believes that "beauty" can exist in a liturgy without regard to truth, heedless of the fact that nothing can be beautiful if it is not true and that the liturgy is meant to protect the Faith, which is beautiful because it is true.

1.4) The Anglican liturgy (referred to as the Anglican "use" "Mass" in the conciliar structures, a "rite" whose theological deficiencies were assessed quite critically in an article in The Latin Mass: A Journal of Catholic Culture about nine or ten years ago) was a precursor and progenitor of the Protestant and Masonic Novus Ordo service itself.

None of this matters to the likes of the arch-heretic and "ultra-progressive" revolutionary named Gerhard Ludwig Muller, the prefect of the conciliar Congregation for the Deconstruction of the Faith, who gave an address three days ago, on Friday, February 8, 2013, the Feast of Saint Matha, in Houston, Texas, praising Anglicanorum Coetibus for being an example of conciliarism's penchant for "multiplicity in unity."

Muller's address is boilerplate conciliarism. Similar remarks have been given in the past by the likes of Walter Kasper and William Levada.

Here are a few excerpts, followed by the briefest of commentaries on each section.

Excerpts Number One and Two:

 

Christ's prayer "that they all might be one" underscores the imperative of seeking full visible unity among Christians. The Ordinariate of the Chair of St. Peter serves this vision of unity by making it possible for groups of Anglicans to enter into communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. It can certainly be said that, in creating this new structure, the Holy Father was responding to a movement of the Holy Spirit. It is the Spirit that draws the disciples of the Lord together, fashioning them into the ecclesial Body of Christ. (The Call to Communion: Anglicanorum coetibus and Ecclesial Unity.)

A careful reading of the Apostolic Constitution and the Complementary Norms published by the Holy See shows that the establishment of Personal Ordinariates responds to two needs: the need to maintain Anglican liturgical, spiritual and pastoral traditions within the Catholic Church, and the need to integrate those groups and individuals coming from Anglicanism fully into the life of the Catholic Church. The way in which the Apostolic Constitution concretely addresses these two needs corresponds to the dual principle of corporate reunion. First, communities coming into communion are to be fully Catholic, both in faith and in the manner in which they participate in the life of the larger Catholic Church in their local dioceses. Secondly, their preservation of distinctive Anglican liturgical and spiritual patrimony is to be a hallmark of their parochial life, which is itself a contribution to the vitality of the Catholic Church.

Let us first consider how the structure of the Personal Ordinariate safeguards and guarantees the distinctiveness of Anglican patrimony. This is demonstrated perhaps most clearly in Article Three of Anglicanorum coetibus which grants the faculty to celebrate the Eucharist and the other sacraments, the Liturgy of the Hours and other celebrations according to the liturgical books proper to the Anglican tradition. But this is not the only example of the canonical structure allowing space for the incorporation of Anglican patrimony in the Catholic Church. The Ordinary may determine specific programmes of formation for seminarians of the Ordinariate living in a diocesan seminary, or may establish a house of formation for them, thus ensuring that seminarians are exposed to and formed by elements of their tradition.[iii] Similarly, the fact that the Ordinary may establish personal parishes, ensures that the distinctive identity of these groups can be maintained at the local level, even while participating fully in the life of the local Catholic diocese. (The Call to Communion: Anglicanorum coetibus and Ecclesial Unity. See also Regnans in Excelsis, quoted above.)

Brief Commentary:

Pope Pius XI discussed the constant misuse of Our Blessed Lord and Saviour Jesus Christ's prayer at the Last Supper "that they all might be one" by the pro-ecumenists of his own day, lambasting it in no uncertain terms:

Is it not right, it is often repeated, indeed, even consonant with duty, that all who invoke the name of Christ should abstain from mutual reproaches and at long last be united in mutual charity? Who would dare to say that he loved Christ, unless he worked with all his might to carry out the desires of Him, Who asked His Father that His disciples might be "one." And did not the same Christ will that His disciples should be marked out and distinguished from others by this characteristic, namely that they loved one another: "By this shall all men know that you are my disciples, if you have love one for another"? All Christians, they add, should be as "one": for then they would be much more powerful in driving out the pest of irreligion, which like a serpent daily creeps further and becomes more widely spread, and prepares to rob the Gospel of its strength. These things and others that class of men who are known as pan-Christians continually repeat and amplify; and these men, so far from being quite few and scattered, have increased to the dimensions of an entire class, and have grouped themselves into widely spread societies, most of which are directed by non-Catholics, although they are imbued with varying doctrines concerning the things of faith. This undertaking is so actively promoted as in many places to win for itself the adhesion of a number of citizens, and it even takes possession of the minds of very many Catholics and allures them with the hope of bringing about such a union as would be agreeable to the desires of Holy Mother Church, who has indeed nothing more at heart than to recall her erring sons and to lead them back to her bosom. But in reality beneath these enticing words and blandishments lies hid a most grave error, by which the foundations of the Catholic faith are completely destroyed.

Admonished, therefore, by the consciousness of Our Apostolic office that We should not permit the flock of the Lord to be cheated by dangerous fallacies, We invoke, Venerable Brethren, your zeal in avoiding this evil; for We are confident that by the writings and words of each one of you the people will more easily get to know and understand those principles and arguments which We are about to set forth, and from which Catholics will learn how they are to think and act when there is question of those undertakings which have for their end the union in one body, whatsoever be the manner, of all who call themselves Christians. . . .

And here it seems opportune to expound and to refute a certain false opinion, on which this whole question, as well as that complex movement by which non-Catholics seek to bring about the union of the Christian churches depends. For authors who favor this view are accustomed, times almost without number, to bring forward these words of Christ: "That they all may be one.... And there shall be one fold and one shepherd," with this signification however: that Christ Jesus merely expressed a desire and prayer, which still lacks its fulfillment. For they are of the opinion that the unity of faith and government, which is a note of the one true Church of Christ, has hardly up to the present time existed, and does not to-day exist. They consider that this unity may indeed be desired and that it may even be one day attained through the instrumentality of wills directed to a common end, but that meanwhile it can only be regarded as mere ideal. They add that the Church in itself, or of its nature, is divided into sections; that is to say, that it is made up of several churches or distinct communities, which still remain separate, and although having certain articles of doctrine in common, nevertheless disagree concerning the remainder; that these all enjoy the same rights; and that the Church was one and unique from, at the most, the apostolic age until the first Ecumenical Councils. Controversies therefore, they say, and longstanding differences of opinion which keep asunder till the present day the members of the Christian family, must be entirely put aside, and from the remaining doctrines a common form of faith drawn up and proposed for belief, and in the profession of which all may not only know but feel that they are brothers. The manifold churches or communities, if united in some kind of universal federation, would then be in a position to oppose strongly and with success the progress of irreligion. (Pope Pius XI, Mortalium Animos, January 6, 1928.)

 

Yet it is that conciliar revolutionaries such as Gerhard Ludwig Muller and his boss, Joseph Ratzinger/Benedict XVI, the General Secretary of the Occupy Vatican Movement, continue to persist in their reliance upon the misuse of Sacred Scripture and their absolute contempt for Holy Mother Church's immemorial teaching, which is nothing other than a contempt for God Himself, in order to justify grave defections from the Catholic Faith.

Pope Leo XIII made it clear in Satis Cognitum, June 29, 1886, that there is no such thing as "unity" unless there is agreement and union of minds on everything contained in the Sacred Deposit of Faith, putting the lie to Muller's contention that "unity"with "believers" has yet to be "fulfilled:"

 

Agreement and union of minds is the necessary foundation of this perfect concord amongst men, from which concurrence of wills and similarity of action are the natural results. Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful - "one Lord, one faith, one baptism" (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment" (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized. And, as We have already stated, this is not to be ascertained by conjecture, but by the certain knowledge of what was done; that is by seeking for and ascertaining what kind of unity in faith has been commanded by Jesus Christ. (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

The conciliarists reject this. They are as heretical as those who remain yet in the false Anglican sect, created by the lustful designs of faithless monarch, Henry VIII, who let loose a torrent of blood that has visited upon us the dictatorship of the civil state from that point to this as the logical consequence of his overthrow of the Social Reign of Christ the King.

The conciliarists also reject the simple truth stated by Pope Pius XII in Mystici Corporis, June 29, 1943, that there the Catholic Church and she alone is the one Church of Christ:

Actually only those are to be included as members of the Church who have been baptized and profess the true faith, and who have not been so unfortunate as to separate themselves from the unity of the Body, or been excluded by legitimate authority for grave faults committed. "For in one spirit" says the Apostle, "were we all baptized into one Body, whether Jews or Gentiles, whether bond or free." As therefore in the true Christian community there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith. And therefore, if a man refuse to hear the Church, let him be considered - so the Lord commands - as a heathen and a publican. It follows that those who are divided in faith or government cannot be living in the unity of such a Body, nor can they be living the life of its one Divine Spirit. (Pope Pius XII, Mystici Corporis, June 29, 1943.)

 

No matter how many times conciliar revolutionaries such as Joseph Ratzinger/Benedict XVI and henchmen such as Gerhard Ludwig Muller repeat their apostasies, my good and apparently diminishing readership, keep repeating their blasphemies against the honor and glory and majesty of God and His Sacred Deposit of Faith, they cannot make Divine Truth disappear.

Yes, sure, they can wipe out the memory of Divine Truth in the minds and souls of most Catholics alive today. They can no more erase Divine Truth, though, than they can overthrow the existence of God Himself.

How more proof is necessary?

Excerpt Number Three:

The unity of the Church is an image of the eternal unity of God, and according to that heavenly pattern, unity is not achieved by an elimination of distinctiveness. The unity of faith, therefore, permits a diversity of expression of that one faith.

This is what is meant in the Apostolic Constitution when it says that groups of Anglicans can enter into communion with the Catholic Church while preserving elements of the distinctive Anglican spiritual and liturgical patrimony. The diversity in liturgical expressions, in some governance structures and in parochial culture does not threaten ecclesial communion. The overarching structure which holds together these expressions is the faith of the Church, ever ancient and ever new, and expressed eloquently in the Catechism of the Catholic Church. (The Call to Communion: Anglicanorum coetibus and Ecclesial Unity.)

Brief Comment:

Gerhard Ludwig Muller would have us believe that, as noted above, that the Anglicans have "traditions" that are as legitimate as those of Eastern rite Catholics, which are similar, although not entirely identical to those of the Orthodox, who defect from the Faith in various maters of doctrine, morals and pastoral praxis. Eastern spiritual devotions developed organically in the first centuries of the Church. Anglican "traditions" are corruptions of Catholicism. So are the conciliar "traditions." Anglican liturgical books have been, as noted earlier, condemned as heretical. There is the Roman Rite of the Catholic Church and there are the various Eastern rites. The "Anglican" liturgy, a prototype in many ways of the Protestant and Masonic Novus Ordo service, is not of God. End of discussion, Gerhard.

Indeed, Muller, who rejected what he called "latitudinarian" Anglicanism as "relativistic, does not realize that any form of Protestantism, including "Anglo-Catholicism," is relativistic as it is from the devil.

Consider this passage from the Translator's Preface to Saint Francis de Sales's The Catholic Controversy:

The following Treatise is the message or teaching of St. Francis de Sales to the Calvinists of the Chablais, reluctantly written out because they would not go to him him preach. The Saint neither published it nor named it. We have called it "The Catholic Controversy," partly to make our title correspond as nearly as possible with the title "Les Controverses," given by the French editor when the work was posthumously published, chiefly because its scope is to state and justify the Catholic doctrine as against Calvin and his fellow-heretics. It is the Catholic position, and the defence of Catholicism as such. At the same time it is incidentally the defence of Christianity, because his justification lies just in this that it alone is Christianity; and his argument turns entirely on the fundamental question of the exclusive authority of the Catholic Church., as the sole representative of Christianity and Christ. This is the real point at issue between the Church and the sects, and therefore he, as office of the Church, begins by traversing the commission of those who teach against her. He shows at length, in Part I, that she alone has Mission, that she alone is sent to teach, and that thus authority is void, and their teaching but the vain teaching of men. (Translator's Preface to The Catholic Controversy, published originally in 1886 as Volume III of the series entitled Library of St. Francis de Sales: Works of This Doctor of the Church, republished by TAN Books and Publishers, 1989, p. i.)

 

What applies to Calvinism applies as well to all Protestant sects, including Anglicanism, as each is from the devil.

To contend that Anglican "traditions" have a place in the Catholic Church and that they are part of the "patrimony" of Christendom is to assert that Our Blessed Lord and Saviour Jesus Christ has looked with favor on past defections from the Faith caused by men who could not accept and/or refused to live by. This is to mock Our Lord and to make of His Holy Church's Divine Constitution nothing other than play dough.

Gerhard Ludwig Muller's advertence to to the nonsense of the "diversity of the expression" of the Holy Faith is just warmed over, threadbare conciliarspeak for apostasy that has been repeated by Joseph Ratzinger/Benedict XVI throughout his priestly career, including during his visit to Cologne, Germany, on Friday, August 19, 2005:

 

We all know there are numerous models of unity and you know that the Catholic Church also has as her goal the full visible unity of the disciples of Christ, as defined by the Second Vatican Ecumenical Council in its various Documents (cf. Lumen Gentium, nn. 8, 13; Unitatis Redintegratio, nn. 2, 4, etc.). This unity, we are convinced, indeed subsists in the Catholic Church, without the possibility of ever being lost (cf. Unitatis Redintegratio, n. 4); the Church in fact has not totally disappeared from the world.

On the other hand, this unity does not mean what could be called ecumenism of the return:  that is, to deny and to reject one's own faith history. Absolutely not!

It does not mean uniformity in all expressions of theology and spirituality, in liturgical forms and in discipline. Unity in multiplicity, and multiplicity in unity:  in my Homily for the Solemnity of Sts Peter and Paul on 29 June last, I insisted that full unity and true catholicity in the original sense of the word go together. As a necessary condition for the achievement of this coexistence, the commitment to unity must be constantly purified and renewed; it must constantly grow and mature. (Ecumenical meeting at the Archbishopric of Cologne English.)

Why is this wrong? Permit a man with a concussed head a moment to sigh. Oh, I'm back. Here is why:

"To characterize the relation between Catholics and Protestants as 'unity-in-diversity' is misleading, inasmuch as it implies that essentially Catholics are one with heretics, and that their diversities are only accidental. Actually, the very opposite is the true situation. For, however near an heretical sect may seem to be to the Catholic Church in its particular beliefs, a wide gulf separates them, insofar as the divinely established means whereby the message of God is to be communicated to souls--the infallible Magisterium of the Church--is rejected by every heretical sect. By telling Protestants that they are one with us in certain beliefs, in such wise as to give the impression that we regard this unity as the predominant feature of our relation with them, we are actually misleading them regarding the true attitude of the Catholic Church toward those who do not acknowledge Her teaching authority. (Father Francis Connell, Father Connell Answers Moral Questions, published in 1959 by Catholic University of America Press, p. 11; quoted in Fathers Dominic and Francisco Radecki, CMRI, TUMULTUOUS TIMES, p. 348.)

 

Protestantism is not a part of any expression of Catholicism.

All non-Catholics, including Protestants and the Orthodox, simply need to convert unconditionally to the Catholic Church:

"It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

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

Weigh carefully in your minds and before God the nature of Our request.  It is not for any human motive, but impelled by Divine Charity and a desire for the salvation of all, that We advise the reconciliation and union with the Church of Rome; and We mean a perfect and complete union, such as could not subsist in any way if nothing else was brought about but a certain kind of agreement in the Tenets of Belief and an intercourse of Fraternal love.  The True Union between Christians is that which Jesus Christ, the Author of the Church, instituted and desired, and which consists in a Unity of Faith and Unity of Government. (Pope Leo XIII, referring to the Orthodox in Praeclara Gratulationis Publicae, June 20, 1884.)

Let, therefore, the separated children draw nigh to the Apostolic See, set up in the City which Peter and Paul, the Princes of the Apostles, consecrated by their blood; to that See, We repeat, which is "the root and womb whence the Church of God springs," not with the intention and the hope that "the Church of the living God, the pillar and ground of the truth" will cast aside the integrity of the faith and tolerate their errors, but, on the contrary, that they themselves submit to its teaching and government. Would that it were Our happy lot to do that which so many of Our predecessors could not, to embrace with fatherly affection those children, whose unhappy separation from Us We now bewail. Would that God our Savior, "Who will have all men to be saved and to come to the knowledge of the truth,"[29] would hear us when We humbly beg that He would deign to recall all who stray to the unity of the Church! In this most important undertaking We ask and wish that others should ask the prayers of Blessed Mary the Virgin, Mother of divine grace, victorious over all heresies and Help of Christians, that She may implore for Us the speedy coming of the much hoped-for day, when all men shall hear the voice of Her divine Son, and shall be "careful to keep the unity of the Spirit in the bond of peace." (Pope Pius XI, Mortalium Animos, January 6, 1928.)

 

Shouldn't be clear enough by now that the conciliarists reject this?

Excerpt Number Four:

The other principle of corporate reunion, namely, the integration of communities into the fullness of Catholic life is also well expressed in the canonical provisions of the Ordinariates. According to these norms, the Catechism of the Catholic Church is to be considered the authentic expression of the faith of the members of the Ordinariate.[vi]  ((The Call to Communion: Anglicanorum coetibus and Ecclesial Unity.)

 

Brief Comment:

What is wrong with the so-called Catechism of the Catholic Church?

Well, other than the fact that it is a work of Modernism and incorporates the heresy of the "Church as Communion" that was repeated by Gerhard Ludwig Muller three days ago (see Bishop Donald Sanborn's Communion: Ratzingers's Ecumenical One-World Church for a precise dissection of this heresy), perhaps readers should refresh their memories a bit by looking at the appendix in Piracy, Conciliar Style, was published forty-six months ago now. It is this same so-called Catechism that was used as the basis of the "doctrinal discussions" that were held between representatives of the counterfeit church of conciliarism and those of the Society of Saint Pius X. We all know how well those "discussions" went, don't we? (See Just About To Complete A Long March Into Oblivion,Trying to Stop the Waltz, "Yer Durn Tootin'" , False Doctrine, Father Pfluger?, Mutual Admiration Societies, part two, Uncrossed Ts and Undotted Is?,  Oyster Bay Cove On Steroids, Oyster Bay Cove On Steroids, part two, Monkey Wrenches, Way, Way Over The Rainbow, Clash Of The Conciliar Titans, Admit Bearer Only After Denying The Catholic Faith and, among many others, Compromise With Error Must End In Disaster.)

Enough, my head is pounding.

Enough.

Perhaps all that is necessary at this point is to remind you that men such as Gerhard Ludwig Muller and his boss, Joseph Ratzinger/Benedict, and his hosts in Houston, Texas, three days ago, Donald "Cardinal" Wuerl, the conciliar "archbishop" of Washington, District of Columbia, and own protege, Daniel "Cardinal" DiNardo, the conciliar "archbishop of Galveston-Houston, Texas, are not members of the Catholic Church and that we must not have any association with them and their false doctrines and sacrilegious liturgies:

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.)

 

What is your excuse for remaining in "communion" with apostates?

 

We must, of course, continue to remember that this is the time that God has appointed from all eternity for us to be alive. He has work for us to do. Let us do this work with courage and valor as we never count the cost of being humiliated for the sake of defending the integrity of Faith, as we never cease our prayers for the conversion of all people, including those who adhere to the falsehoods of Lutheranism and all other Protestant sects and of Joseph Ratzinger/Benedict XVI and his fellow conciliarists themselves, including Gerhard Ludwig Muller, to the true Church, outside of which there is no salvation and without which there can be no true social order.

To this end, as always, we must make reparation for our sins, especially during this season of Lent that begins in two days from now, living more and more penitentially each day, spending time in prayer (when it is possible to do so) before Our Blessed Lord and Saviour Jesus Christ's Real Presence in the Most Blessed Sacrament, our weekly use of the the Sacred Tribunal of Penance, and our daily consecrating our hearts and our very selves to Christ the King through the Sorrowful and Immaculate Heart of Mary, praying as many Rosaries each day as our state-in-life permits.

The glories of the Easter season await us in just forty-seven days following the completion of the Easter Vigil Mass. The glories of an unending Easter Sunday of glory in Paradise await us if we persevere until the end. There is work to do. Let us be earnest about of the work of converting our own souls by making reparation for our own sins so that the seeds we plant for the conversion of others and for the triumph of the Immaculate Heart of Mary in the fulfillment of her Fatima Message might fall on more fertile ground.

Isn't it time to pray a Rosary now?

Our Lady of Lourdes, pray for us.

Immaculate Heart of Mary, triumph soon!

Vivat Christus Rex! Viva Cristo Rey!

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saint Bernadette Soubirous, pray for us.

See also: A Litany of Saints