Incompetent To Teach Squat About The Catholic Faith

Part One

by Thomas A. Droleskey

One of the fundamental traps that the devil has used in the past half century to ensnare Catholics in the swampland that constitutes the false doctrines, sacrilegious liturgies and condemned pastoral practices of the counterfeit church of conciliarism involves immersing them in the tortuous documents of the conciliar revolutionaries. Most of these documents are so full of contradiction, paradox and ambiguity that the average Catholic comes away with the sense that the Catholic Faith is so incomprehensible that only the conciliar officials themselves, men whose supposed intelligence is so "superior" to the rest of us mere mortals, can grasp their profundity.

Pope Saint Pius X explained the deliberately opaque methodology employed by the Modernists to confuse Catholics by the use of language that has a double-meaning as they attempt to redefine the Catholic Faith by emptying doctrines of their true content as a means of conditioning the faithful to accept the "new and improve" definitions that they, the Modernists, have "discovered" in their never-ending "search for truth":

Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate. Moreover, they lay the ax not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. And once having struck at this root of immortality, they proceed to diffuse poison through the whole tree, so that there is no part of Catholic truth which they leave untouched, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. Finally, there is the fact which is all hut fatal to the hope of cure that their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy.

Once indeed We had hopes of recalling them to a better mind, and to this end We first of all treated them with kindness as Our children, then with severity; and at last We have had recourse, though with great reluctance, to public reproof. It is known to you, Venerable Brethren, how unavailing have been Our efforts. For a moment they have bowed their head, only to lift it more arrogantly than before. If it were a matter which concerned them alone, We might perhaps have overlooked it; but the security of the Catholic name is at stake. Wherefore We must interrupt a silence which it would be criminal to prolong, that We may point out to the whole Church, as they really are, men who are badly disguised.

4. It is one of the cleverest devices of the Modernists (as they are commonly and rightly called) to present their doctrines without order and systematic arrangement, in a scattered and disjointed manner, so as to make it appear as if their minds were in doubt or hesitation, whereas in reality they are quite fixed and steadfast. For this reason it will be of advantage, Venerable Brethren, to bring their teachings together here into one group, and to point out their interconnection, and thus to pass to an examination of the sources of the errors, and to prescribe remedies for averting the evil results.

5. To proceed in an orderly manner in this somewhat abstruse subject, it must first of all be noted that the Modernist sustains and includes within himself a manifold personality; he is a philosopher, a believer, a theologian, an historian, a critic, an apologist, a reformer. These roles must be clearly distinguished one from another by all who would accurately understand their system and thoroughly grasp the principles and the outcome of their doctrines.  (Pope Saint Pius X, Pascendi Dominci Gregis, September 8, 1907.)

 

It is important to keep this in mind in light (pun intended) of the release of the "two-headed pope monster's" Lumen Fidei, which was signed on June 29, 2013, the Solemnity of Saints Peter and Paul, and promulgated on Friday, July 5, 2013, the Feast of Saint Anthony Mary Zaccaria within the Octave of Saints Peter and Paul.

Strip away all of the Modernist verbiage of subjectivism that permeates the entirety of Lumen Fidei, ladies and gentlemen, and one will find that the document contains no clear or precise definition of the word Faith. This is because Modernists such as Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio/Francis, The Talking Apostate (who also goes by various other titles, including, Francis The Lay Pope, Francis The Head Citizen Of The One World Ecumenical Church, Francis The Jansenist, Francis The Ostensibly Pious, Francis The Pagan, Francis The Feminist, Francis The Hun, Francis The Deceiver, Francis The Logician, Francis The Manichean, Francis The Blind, Francis The Illusionist, part one, Francis The Illusionist, part two, Francis The Illusionist, part three, Francis The Flexible and Francis The Insidious Little Pest; and is known by his various associations such as Jorge Mario Bergoglio And His Friend, Justin Welby, Francis And Other Judases Abound In Holy Week, Francis And The Commissars, Francis The Revolutionary And His Dollies, Please Help Francis The Ecumenist; and about whom other commentaries have been written: Do Not Permit Yourselves To Be Snookered, Another Day In The Life Of An Antichrist, No Matter A Difference In Style, One In Modernist Mind and Heart, One Heretic Speaks, Another Listens, Modernism Repackaged as Newness, Standing Firm In Defense Of Gallicanism, "You, Sir, Are A Pharisee!", So Much For Christus Vincit, Christus Regnat, Christus Imperat, Francis Takes Us To Ding Dong School Of Apostasy, Phoning It In, Don't Worry, Jorge, We Don't Take You Seriously As A Catholic In The Slightest, So Much For The Sandro Magister "Photo Op" Theory, Francis Do-Right, Francis The Liturgist, Francis At The Improv, Relax, Jorge, You're Not The Pope, Francis The Obsessed, Francis The Anti-Campion, Two For The Price Of One, part one and Two For The Price Of One, part two) reject the Scholasticism of Saint Thomas Aquinas, which just happens to be the official philosophy of the Catholic Church, in favor of the double-minded of Modernism as it has been repackaged by advocates of the "new theology" such as the late Fathers Karl Rahner, S.J., Hans Urs von Balthasar, Henri de Lubac, Yves Congar, O.P., Marie-Dominique Chenu, Louis Bouyer, Edward Schillebeeckx, and, among many others, Johann Baptist Metz and the layman Maurice Blondel. 

Pope Pius XII, writing in Humani Generis, August 12, 1950, condemned the precepts of the "new theology," including its rejection of Scholasticism that leads to the murkiness and obscurity found in such documents as Lumen Fidei in order to make outright Modernist heresies such as the belief that one's faith in God is the result of a "dialogue" that even those who "do good" without believing in His Sacred Deposit of Faith participate seem palatable:

 

Would that they had but displayed less zeal and energy in propagating it! But such is their activity and such their unwearying labor on behalf of their cause, that one cannot but be pained to see them waste such energy in endeavoring to ruin the Church when they might have been of such service to her had their efforts been better directed. Their artifices to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. They recognize that the three chief difficulties which stand in their way are the scholastic method of philosophy, the authority and tradition of the Fathers, and the magisterium of the Church, and on these they wage unrelenting war. Against scholastic philosophy and theology they use the weapons of ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that their passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. Let the Modernists and their admirers remember the proposition condemned by Pius IX: "The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science." They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the second Council of Nicea, where it condemns those "who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind...or endeavor by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church"; nor that of the declaration of the fourth Council of Constantinople: "We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by everyone of those divine interpreters, the Fathers and Doctors of the Church." Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the profession of faith of the following declaration: "I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church.'' (Pope Pius XII, Humani Generis, August 12, 1950.)

Advocates of the "new theology" believe, at least to varying degrees, that truth exists within the framework of an Hegelian dialectic. Some, such as the late mentor of Ratzinger/Benedict, Hans Urs von Balthasar, contended that truth contained within itself the seeds of its own contraction. Others, such as Ratzinger/Benedict himself, have taken a slightly more "nuanced" position, claiming that truth contains so many differing aspects that human language can never express it fully at any given time given the limitations of the circumstances of time and history in which individual dogmatic pronouncements are made. It is this unexpressed notion of dogmatic truth that permeates the entirety of the text of Lumen Fidei, which is why one will not find within it any precise definition Faith.

For such a precise definition of Faith, you see, and Its immutability, we need only to turn to Pope Pius IX, who convened, presided over and then issued in his most venerable name the decrees of the [First] Vatican Council, which taught the following about Faith and Its immutability:

 

1. Since human beings are totally dependent on God as their creator and lord, and created reason is completely subject to uncreated truth, we are obliged to yield to God the revealer full submission of intellect and will by faith.

2. This faith, which is the beginning of human salvation, the Catholic Church professes to be a supernatural virtue, by means of which, with the grace of God inspiring and assisting us, we believe to be true what He has revealed, not because we perceive its intrinsic truth by the natural light of reason, but because of the authority of God himself, who makes the revelation and can neither deceive nor be deceived.

3. Faith, declares the Apostle, is the assurance of things hoped for, the conviction of things not seen [17].

4. Nevertheless, in order that the submission of our faith should be in accordance with reason, it was God's will that there should be linked to the internal assistance of the Holy Spirit external indications of his revelation, that is to say divine acts, and first and foremost miracles and prophecies, which clearly demonstrating as they do the omnipotence and infinite knowledge of God, are the most certain signs of revelation and are suited to the understanding of all.

5. Hence Moses and the prophets, and especially Christ our lord himself, worked many absolutely clear miracles and delivered prophecies; while of the apostles we read: And they went forth and preached every, while the Lord worked with them and confirmed the message by the signs that attended it [18]. Again it is written: We have the prophetic word made more sure; you will do well to pay attention to this as to a lamp shining in a dark place [19].

6. Now, although the assent of faith is by no means a blind movement of the mind, yet no one can accept the gospel preaching in the way that is necessary for achieving salvation without the inspiration and illumination of the Holy Spirit, who gives to all facility in accepting and believing the truth [20].

7. And so faith in itself, even though it may not work through charity, is a gift of God, and its operation is a work belonging to the order of salvation, in that a person yields true obedience to God himself when he accepts and collaborates with his grace which he could have rejected.

8. Wherefore, by divine and Catholic faith all those things are to be believed which are contained in the word of God as found in Scripture and tradition, and which are proposed by the Church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium.

9. Since, then, without faith it is impossible to please God [21] and reach the fellowship of his sons and daughters, it follows that no one can ever achieve justification without it, neither can anyone attain eternal life unless he or she perseveres in it to the end.

10. So that we could fulfill our duty of embracing the true faith and of persevering unwaveringly in it, God, through his only begotten Son, founded the Church, and he endowed his institution with clear notes to the end that she might be recognized by all as the guardian and teacher of the revealed word.

11. To the Catholic Church alone belong all those things, so many and so marvelous, which have been divinely ordained to make for the manifest credibility of the Christian faith.

12. What is more, the Church herself by reason of her astonishing propagation, her outstanding holiness and her inexhaustible fertility in every kind of goodness, by her Catholic unity and her unconquerable stability, is a kind of great and perpetual motive of credibility and an incontrovertible evidence of her own divine mission.

13. So it comes about that, like a standard lifted up for the nations [22], she both invites to herself those who have not yet believed, and likewise assures her sons and daughters that the faith they profess rests on the firmest of foundations.

14. To this witness is added the effective help of power from on high. For, the kind Lord stirs up those who go astray and helps them by his grace so that they may come to the knowledge of the truth [23] ; and also confirms by his grace those whom he has translated into his admirable light [24], so that they may persevere in this light, not abandoning them unless he is first abandoned.

15. Consequently, the situation of those, who by the heavenly gift of faith have embraced the Catholic truth, is by no means the same as that of those who, led by human opinions, follow a false religion; for those who have accepted the faith under the guidance of the Church can never have any just cause for changing this faith or for calling it into question.

This being so, giving thanks to God the Father who has made us worthy to share with the saints in light [25] let us not neglect so great a salvation [26], but looking unto Jesus the author and finisher of our faith [27], let us hold the unshakable confession of our hope [28]. . . .

• 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.
• 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.

God cannot deny himself, nor can truth ever be in opposition to truth.

The appearance of this kind of specious contradiction is chiefly due to the fact that either: the dogmas of faith are not understood and explained in accordance with the mind of the church, or unsound views are mistaken for the conclusions of reason.

Therefore we define that every assertion contrary to the truth of enlightened faith is totally false. . . .

3. If anyone says that it is possible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the church which is different from that which the church has understood and understands: let him be anathema.

And so in the performance of our supreme pastoral office, we beseech for the love of Jesus Christ and we command, by the authority of him who is also our God and saviour, all faithful Christians, especially those in authority or who have the duty of teaching, that they contribute their zeal and labour to the warding off and elimination of these errors from the church and to the spreading of the light of the pure faith.

But since it is not enough to avoid the contamination of heresy unless those errors are carefully shunned which approach it in greater or less degree, we warn all of their duty to observe the constitutions and decrees in which such wrong opinions, though not expressly mentioned in this document, have been banned and forbidden by this holy see. (Pope Pius IX, Vatican Council, Session III, Dogmatic Constitution on the Catholic Faith, Chapter 4, On Faith and Reason, April 24, 1870, Session III.)

 

Joseph Alois Ratzinger/Benedict XVI and Jorge Mario Bergoglio/Francis reject this infallible teaching--indeed, there is no reference whatsoever to infallibly revealed truth, which is why that are incompetent to teach squat about the Catholic Faith.

As a reminder, therefore, here is what Ratzinger/Benedict has believed and taught his entire life. A careful reading of this will reveal that men who believe and teach as do Ratzinger and Bergoglio have expelled themselves from the Catholic Faith, thus making their "encyclicals" works of the devil and not of the true God of Divine Revelation:

 

1971: "In theses 10-12, the difficult problem of the relationship between language and thought is debated, which in post-conciliar discussions was the immediate departure point of the dispute.

The identity of the Christian substance as such, the Christian 'thing' was not directly ... censured, but it was pointed out that no formula, no matter how valid and indispensable it may have been in its time, can fully express the thought mentioned in it and declare it unequivocally forever, since language is constantly in movement and the content of its meaning changes. (Fr. Ratzinger: Dogmatic formulas must always change.)

1990: The text [of the document Instruction on the Theologian's Ecclesial Vocation] also presents the various types of bonds that rise from the different degrees of magisterial teaching. It affirms - perhaps for the first time with this clarity - that there are decisions of the magisterium that cannot be the last word on the matter as such, but are, in a substantial fixation of the problem, above all an expression of pastoral prudence, a kind of provisional disposition. The nucleus remains valid, but the particulars, which the circumstances of the times influenced, may need further correction.

In this regard, one may think of the declarations of Popes in the last century [19th century] about religious liberty, as well as the anti-Modernist decisions at the beginning of this century, above all, the decisions of the Biblical Commission of the time [on evolutionism]. As a cry of alarm in the face of hasty and superficial adaptations, they will remain fully justified. A personage such as Johann Baptist Metz said, for example, that the Church's anti-Modernist decisions render the great service of preserving her from falling into the liberal-bourgeois world. But in the details of the determinations they contain, they became obsolete after having fulfilled their pastoral mission at their proper time.

(Joseph Ratzinger, "Instruction on the Theologian's Ecclesial Vocation," published with the title "Rinnovato dialogo fra Magistero e Teologia," in L'Osservatore Romano, June 27, 1990, p. 6, cited at Card. Ratzinger: The teachings of the Popes against Modernism are obsolete)

It is precisely in this combination of continuity and discontinuity at different levels that the very nature of true reform consists. In this process of innovation in continuity we must learn to understand more practically than before that the Church's decisions on contingent matters - for example, certain practical forms of liberalism or a free interpretation of the Bible - should necessarily be contingent themselves, precisely because they refer to a specific reality that is changeable in itself. It was necessary to learn to recognize that in these decisions it is only the principles that express the permanent aspect, since they remain as an undercurrent, motivating decisions from within.

On the other hand, not so permanent are the practical forms that depend on the historical situation and are therefore subject to change. (Christmas greetings to the Members of the Roman Curia and Prelature, December 22, 2005.)

For Ratzinger/Benedict and Bergoglio/Francis to be correct, that is, that it was necessary for the Church to "learn to recognize that in these decisions it is only the principles that express the permanent aspect" and that the "practical forms that depend on the historical situation" are "subject to change," then God the Holy Ghost failed the Catholic Church at the [First] Vatican Council and when Pope Saint Pius X condemned their beliefs in Pascendi Dominci Gregis, September 8, 1907, and commanded The Oath Against Modernism to be taken by clergy (subdeacons and deacons), pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries to prevent them from believing in them, no less endorsing them publicly

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. (Pope Saint Pius X, The Oath Against Modernism, September 1, 1910.)

 

It was necessary for the likes of Ratzinger and Bergoglio to "learn" to reject this as they believe in its exact opposite. Having found refuge in such ideological slogans as "living tradition" or the "hermeneutic of continuity," the "two-headed pope monster" is "liberated" to promote falsehoods such as the "new ecclesiology," false ecumenism, religious liberty, separation of Church and State, episcopal collegiality, novel, rationalist interpretations of Sacred Scripture and, of course, to adhere to the Protestant and Masonic Novus Ordo liturgical service that is abominable in the sight of true God of Divine Revelation, the Most Blessed Trinity. (For a incomplete listing of Ratzinger/Benedict's defections from the Holy Faith between April 19, 2005, until the time on Monday, February 11, 2013, the Feast of the Apparition of Our Lady of Lourdes, that he announced his retirement as the "Petrine Minister" of the counterfeit church of conciliarism, please see Mister Asteroid Is Looking Pretty Good Right About Now.).

As will be demonstrated in part three of this commentary, Lumen Fidei contains many drops of poison. Those drops of poison alter the meaning of the supernatural virtue of Faith as they deconstruct the articles contained therein to be what they think is a perfect expression of their own apostate minds and hearts.

Pope Leo XIII explained in Satis Cognitum, June 29, 1896, that those who defect from the Catholic Faith in one thing defect from It in Its entirety:

 

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).

The need of this divinely instituted means for the preservation of unity, about which we speak is urged by St. Paul in his epistle to the Ephesians. In this he first admonishes them to preserve with every care concord of minds: "Solicitous to keep the unity of the Spirit in the bond of peace" (Eph. iv., 3, et seq.). And as souls cannot be perfectly united in charity unless minds agree in faith, he wishes all to hold the same faith: "One Lord, one faith," and this so perfectly one as to prevent all danger of error: "that henceforth we be no more children, tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive" (Eph. iv., 14): and this he teaches is to be observed, not for a time only - "but until we all meet in the unity of faith...unto the measure of the age of the fullness of Christ" (13). But, in what has Christ placed the primary principle, and the means of preserving this unity? In that - "He gave some Apostles - and other some pastors and doctors, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ" (11-12). (Pope Leo XIII, Satis Cognitum, June 29, 1896.)

One of the saints commemorated at Holy Mass yesterday, Saint Lawrence of Brindisi, who lived from July 22, 1559, to July 22, 1619, did things that are specifically forbidden by the lords of the counterfeit church of conciliarism. Pope Clement VIII, charged Saint Lawrence of Brindisi, who was born as Giulio Cesare Russo, in Brindisi, Italy, to convert the Jews of Rome. So much for the allegation that the Catholic Church has never had an "organized mission" to seek the conversion of the Jews. And Saint Lawrence of Brindisi also brought back many Protestants to the Catholic Church after the Council of Trent while at the same time encouraging Catholic princes to fight against Mohammedanism with their armies.

Yes, Saint Lawrence of Brindisi stands as quite a contrast to the falsehoods of conciliarism. This is because he was a Roman Catholic. Joseph Alois Ratzinger and Jorge Mario Bergoglio are not.

It is that simple, my friends. It is really that simple.

What do we do in the midst of this apostasy by the contradictors who contradict each other as they contradict the Faith?

Remain in a state of Sanctifying Grace as make no concessions are made to conciliarism or to the nonexistent "legitimacy" of the "shepherds" of its counterfeit church. Spend time before the Blessed Sacrament in prayer. Renew your total consecration to Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary. Pray as many Rosaries each day as your state-in-life permits.

As I have said on numerous occasions in the past, God has known for all eternity that we would be alive in these particular times. The graces He won for us by the shedding of every single drop of His Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces, are sufficient for us to prosper under each of the crosses we are asked to bear. Each cross--whether personal, social or ecclesiastical--has been perfectly fashioned for us from all eternity by the very hand of God. The Cross is the path to our daily sanctification and thus to our salvation. We must love the Cross We must lift the Cross high as we remember these most prophetic words of Pope Pius XI, contained in Quas Primas, December 11, 1925:

History, in fact, tells us that in the course of ages these festivals have been instituted one after another according as the needs or the advantage of the people of Christ seemed to demand: as when they needed strength to face a common danger, when they were attacked by insidious heresies, when they needed to be urged to the pious consideration of some mystery of faith or of some divine blessing. Thus in the earliest days of the Christian era, when the people of Christ were suffering cruel persecution, the cult of the martyrs was begun in order, says St. Augustine, "that the feasts of the martyrs might incite men to martyrdom." The liturgical honors paid to confessors, virgins and widows produced wonderful results in an increased zest for virtue, necessary even in times of peace. But more fruitful still were the feasts instituted in honor of the Blessed Virgin. As a result of these men grew not only in their devotion to the Mother of God as an ever-present advocate, but also in their love of her as a mother bequeathed to them by their Redeemer. Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men's faith, aroused from its lethargy, has shown itself more vigorous than before.

The Catholic Church cannot propagate error of any kind, no less heresy. The conciliar revolutionaries believe in all manner of condemned propositions, errors and heresies. A general apostasy is one of the signs that the dogmatic books in eschatology that must occur before Our Lord's Second Coming to judge the Living and the Dead on the Last Day. There are other signs, including the conversion of the Jews (which has not occurred yet, obviously). Before that Second Coming, however, we have work to do.

We do not know when Our Lord will come for us at the moment our deaths. We must, therefore, continue remaining steadfast in the Faith no matter who calumniates us or humiliates us or no matter worldly honors or success or financial gain we may lose as a result of holding firm to everything that the Catholic Church taught prior to 1958. We must trust in Our Lady as we have our homes enthroned to the Most Sacred Heart of her Divine Son and to her own Sorrowful and Immaculate Heart, remaining ever confident, without for one moment being presumptuous, that she will plead for us "nunc et in hora mortis nostrae" as long as we remain faithful to her Divine Son's immutable teaching and die in a state of Sanctifying Grace.

Immaculate Heart of Mary, triumph soon!

Viva Cristo Rey!

Our Lady of Peace, pray for us.

 

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Elizabeth of Hungary, pray for us.

See also: A Litany of Saints